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THE    LUTHERAN    COMMENTARY 


A  PLAIN   EXPOSITION   OF  THE; 


I^olp  ^cripturejef  of  tf^c  j^ctu  €c^tamcnt 


BY 

SCHOLARS  OF  THE  LUTHERAN  CHURCH  IN  AMERICA 


EDITED  BY 

HENRY  EYSTER  JACOBS 
Vol.  XI. 


€{)c  €f)ti^tiaii  literature  €o. 


MDCCCXCVIL 


ANNOTATIONS 

ON    THE 

GENERAL    EPISTLES 


OF 


JAMES,  PETER,  JOHN,  AND  JUDE 


BY 

REVERE  F.  WEIDNER,  D.D.,  LLD. 

Professor  of  Systematic  Theology  in  the  Chicago  Lutheran   Theological 
Seminary 


IHew  lor!? 

€fte  €^x\^i\^\\  literature  €o. 


MDcccxcvrr. 


Copyright,  1897, 

By  the  christian  literature  company 


INTRODUCTION 


GENERAL    EPISTLES 


I,  TJie  Term  ^'Catholic  "  or  "  General"  Epistles.  The 
seven  Epistles  which  bear  the  names  of  James,  Peter, 
John,  and  Jude  have  been  known  collectively  in  the 
Church  since  the  fourth  century  as  the  Catholic  or  Gen- 
eral Epistles,  but  the  meaning  of  this  term  has  been  a 
question  of  much  dispute.^  It  is  best  to  use  the  word 
Catholic  or  General  as  meaning  tiniversal,  addressed  to 
the  Church  in  general,  although  this  accurately  only  ap- 
plies in  the  case  of  i  John,  2  Peter,  and  Jude,  and  is  alto- 
gether inappropriate  to  2  and  3  John,  which  are  addressed 
to  individuals.  It  is  easy  to  understand  how,  at  an  early 
time,  these  two  letters  of  John  were  placed  by  the  side 
of  his  first  Epistle,  and  then  these  seven  Epistles  re- 
garded as  one  collection,  and  appended  to  the  Acts  of 
the  Apostles,  where  they  are  found  in  all  the  early  MSS., 
and  to  which  position  they  have  been  restored  in  all  crit- 
ical editions  of  the  Greek  text 

1  The  word  Catholic  in  this  connection  has  been  used  in  a  threefold 
sense, — (i)  in  the  sense  of  circular  ov  encycHcal,  addressed  to  Christians  in 
general  ;  (2)  as  synonymous  with  canonical ;  (3)  in  the  sense  of  orthodoxy 
as  opposed  to  heretical. 

V 


Vi  INTRO  D  UC  TION. 

2.  The  Canonicity  of  the  General  Epistles.  During  the 
first  period  of  the  history  of  the  Canon  (70-170  A.  D.), 
2  Peter  is  the  only  book  of  the  N.  T.  which  is  not  referred 
to  as  an  apostolic  and  authoritative  writing.  During  the 
second  period  (170-303  A.  D.)  all  the  General  Epistles 
were  known,  but  the  Epistles  of  James  and  Jude  were 
little  used,  and  2  Peter  was  barely  known.  This  evi- 
dence, however,  is  of  use,  and  not  of  doubt  or  inquiry, 
for  the  Canon  was  fixed  in  ordinary  practice,  and  doubts 
were  settled  by  custom  and  not  by  criticism.  During  the 
third  period  (303-397  A.  D.)  the  Canon  was  authorita- 
tively established.  Eusebius  of  Cssarea  (about  325 
A.  D.),  the  historian  of  the  early  Church,  speaks  of 
"  seven  Catholic  Epistles,"  and  in  a  famous  passage 
(//.  E.  III.  25)  sums  up  the  results  of  his  inquiry  into  the 
evidence  for  the  canonicity  and  apostolicity  of  the  N.  T. 
books  furnished  by  the  writings  of  the  first  three  cent- 
uries. He  places  i  John  ai>d  i  Peter  among  the  books 
universally  aeknoivledged,  and  the  Epistles  of  James, 
Jude,  2  Peter,  2  and  3  John,  among  the  disputed  books. 
He  does  not  say  that  these  last  five  were  universally 
regarded  with  suspicion,  but  that  they  were  not  univer- 
sally accepted  by  all  as  canonical.  By  Eusebius  himself 
all  the  General  Epistles  were  regarded  as  canonical.  He 
is  simply  narrating  what  has  been  the  case  in  the  past, 
and  it  is  clear  that  the  doubts  to  which  Eusebius  refers 
were  ceasing  to  exist.  The  Church  held  that  a  book  to 
be  canonical  must  have  been  written  by  an  Apostle,  or 
at  least  have  Apostolic  sanction.  But  as  James,  Jude, 
2  and  3  John,  did  not  claim  to  be  written  by  Apostles, 
the  question  of  their  Apostolicity  and  authority  arose. 
With  regard  to  2  Peter  the  question  was  more  with  refer- 
ence to  its  genuineness  and  authenticity. 

3.  TJie  Order  of  the  Seven  General  Epistles.     The  order 


INTRODUCTION.  vii 

of  the  General  Epistles  as  given  in  our  English  Bible  is 
the  one  usually  observed  in  the  principal  manuscripts, 
versions,  and  catalogues  of  the  books  of  the  N.  T.  The 
books  are  so  arranged  in  the  catalogues  of  Athana- 
sius,  of  Cyril  of  Jerusalem,  of  the  Council  of  Laodicea, 
of  Jerome,  of  Epiphanius,  of  Gregory  Nazianzen,  of  John 
of  Damascus,  and  others.^  Other  arrangements,  how- 
ever, also  occur.  The  arrangement  in  Luther's  German 
Bible  is  peculiar,  and  is  found  in  no  other  catalogue  or 
version,  ancient  or  modern.  The  order  is  i  and  2  Peter, 
I,  2,  and  3  John,  Hebrews,  James,  Jude,  Revelation. 
This  arrangement  seems  to  have  arisen  from  the  peculiar 
views  of  Luther,  who  placed  those  books,  about  which  he 
had  some  doubt,  at  the  end  of  the  New  Testament. 

4.  The  Importance  of  the  General  Epistles.  In  recent 
times  great  stress  has  been  laid  on  the  importance  of  the 
General  Epistles,  especially  in  their  relation  to  Biblical 
Theology.  We  have  no  right  to  draw  a  distinction  be- 
tween the  canonical  books  of  the  N.  T.,  placing  some  in 
the  first  and  others  in  the  second  rank,  as  has  been  done 
in  time  past  by  some  writers.  A  book  either  belongs  to 
the  Canon  or  it  does  not.  If  the  external  and  internal 
evidence  warrants  us  in  accepting  a  book  as  a  part  of  the 
inspired  Word  of  God,  then  it  no  longer  occupies  a  sec- 
ond place,  for  we  must  lay  just  as  much  stress  upon  its 
teachings  as  upon  that  of  any  other  book. 

5.  Select  Literature  Covering  t lie  General  Epistles. 

(i)  Commentaries  on  the  Greek  Text. 

Alford,  The  Greek  Testament,  etc.,  4  vols.,  1880. 
Bengel,  Gnomon,  3  vols.,  1894. 

1  The  original  texts  can  be  found  in  Westcott,  Canon  of  the  N.  T.,  pp.  539- 
584,  fifth  ed.,  1881. 


viil  INTRODUCTION. 

Lange,  Commentary  on  the  General  Epistles,  1868: 
Lange,  Van  Oosterzee,  and  Mombert,  on 
James  ;  Fronmuller  and  Mombert,  on  Epistles 
of  Peter ;  Braune  and  Mombert,  on  Epistles 
of  John  ;  Fronmuller  and  Mombert,  on  fude. 

Meyer,  The  General  Epistles,  1887;  originally  pre- 
pared by  Huther;  edited  by  Dwight. 

Webster  and  Wilkinson,  The  Greek  Testament,  2 
vols.,  1855,  1861. 

Weiss,  Die  Katholisehen  Brief e,  etc.,  Leipzig,  1892. 

Wordsworth,  The  New  Testament  in  the  Original 
Greek,  2  vols.,  1877. 
(2)  Commentaries  on  the  English  Text. 

Cambridge  Bible  for  Schools  and  Colleges  :  Plump- 
tre,  on  James,  1890;  Plumptre,  on  Epistles  of 
Peter  atid  Jjide,  1879;  Plummer,  on  Epistles 
of  John,  1889. 

Ellicott,  Neiu  Testament  for  English  Readers : 
Punchard,  on  fames;  Mason,  on  /  Peter; 
Plummer,  on  2  Peter  ;  Sinclair,  on  Epistles  of 
John;  Plummer,  on  y7/</i'. 

Expositor  s  Bible  :  Plummer,  on  y^?;//^^  and  Jiide  ; 
Lumby,  on  Epistles  of  Peter ;  Alexander,  on 
Epistles  of  John. 

Sadler,  The  General  Epistles,  London,  1895. 

Schaff,  Popular  Commentary  :  Gloag,  on  James ; 
Salmon,  on  Epistles  of  Peter  ;  Pope  and  Moul- 
ton,  on  Epistles  of  John  ;  Angus,  on  Jiide. 

Speaker's  Commentary  :  Scott,  on  James;  Cook, 
on  I  Peter ;  Lumby,  on  2  Peter ;  Alexander, 
on  Epistles  of  John;  Lumby,  on  J ude. 


SPECIAL    INTRODUCTION 


GENERAL    EPISTLE    OF   JAMES. 


I.  TJie  Author  of  tJie  Epistle.  The  writer  of  the  Epis- 
tle describes  himself  as  "James,  a  servant  of  God  and  of 
the  Lord  Jesus  Christ  "  (i.  i).  There  are  at  least  three 
persons  by  the  name  of  James  ^  mentioned  in  the  New 
Testament : — (i)  James,  the  son  of  Zebedee,  the  brother  of 
John,  one  of  the  twelve,  who  suffered  martyrdom  44  A.  D. 
(Acts  xii.  1,2);  (2)  James,  the  son  of  Alphaeus,  also  one 
of  the  twelve,  who  was  also  known  by  the  name  of  James 
"the  little "  (Mark  XV.  40);  and  (3)  James,  the  Lord's 
brother  (Mark  vi.  3;  Matt.  xiii.  55;  Gal.  i.  19),  not  one 
of  the  twelve  (John  vii.  5),  to  whom  Jesus  appeared  after 
His  resurrection  (i  Cor.  xv.  7),  and  who  occupied  such  a 
prominent  position  in  the  church  at  Jerusalem  during 
the  lifetime  of  Peter  and  Paul  (Acts  xii.  17;  xv.  13,  19; 
Gal.  ii.  9  ;  Acts  xxi.  18). 

There  are  very  few  who  ever  have  held  that  James,  the 
son  of  Zebedee,  was  the  author  of  this  Epistle.^     There 

"^  James  is  the  same  as  Jacob,  a  favorite  name  among  tlie  Jews.  The 
EngHsh  form  of  the  name  comes  through  the  French.  In  the  German 
and  Scandinavian  languages  the  name  has  retained  its  original  form  of 
Jacob  or  Jacobus. 

2  Basset  in  his  Catholic  Epistle  of  St.  James  (1876),  pp.  i-xxxvi,  however, 
seriously  advocates  the  theory. 

I 


2  GENERAL  EPISTLE  OF  JAMES. 

are  many,  however,  who  maintain  that  the  last  two,  James, 
the  son  of  Alphaeus,  and  James,  the  Lord's  brother,  are 
identical,  holding  that  the  latter  was  a  cousin  of  our  Lord, 
instead  of  a  brother.  But  such  a  view  though  supported 
by  great  scholars  is  altogether  untenable.  Even  of  those 
who  think  that  they  are  different  persons,  there  are  some 
like  Stier,  Wieseler,  and  others,  who  suppose  that  James 
the  Apostle,  the  son  of  Alphaeus,  wrote  this  letter,  identify- 
ing him  with  the  James  so  prominently  mentioned  in 
Acts,  maintaining  that  it  was  this  James  who  was  at  the 
head  of  the  church  in  Jerusalem.  But  the  reasons  given 
are  very  insufficient.  There  can  be  but  one  answer  to 
this  problem.  It  was  James,  the  Lord's  brother,  who 
was  not  one  of  the  twelve,  who  wrote  this  Epistle.  He 
became  a  believer  after  Christ's  resurrection  (i  Cor.  xv. 
7),  and  it  is  he  who  stands  out  so  prominently  in  the 
Acts,  who  became,  on  account  of  his  relationship  to  the 
Lord  and  his  high  personal  character,  one  of  the  most 
eminent  leaders  of  the  primitive  Church,  who  presided 
at  the  Council  of  Jerusalem,  who  was  regarded  by  Paul 
as  one  of  the  pillars  of  the  Church  (Gal.  ii.  9),  and  who 
was  known  in  the  Early  Church  as  "  James  the  Just," 
"  the  Bishop  of  Jerusalem."  This  has  been  the  almost 
universal  opinion  of  all  ages. 

2.  The  Relationship  of  James,  the  Brother  of  our  Lord, 
to  Jesus.  There  are  three  theories  held  concerning  the 
brethren  of  our  Lord. 

(i)  These  brethren  were  really  the  first  eousins  of 
Jesus,  the  sons  of  Alphaeus  and  of  Mary,  the  sister  of 
the  Virgin  Mary.  The  advocates  of  this  theorj'  thus 
identify  James,  the  Lord's  brother,  with  James,  the  son 
of  Alphsus,  making  him  one  of  the  twelve.  This  is 
known  as  the  cousin  theory,  or,  as  Jerome  first  broached 
it,  the  Hieronymian  theory.     It  is  the  least  tenable  of  all 


SPECIAL  INTRODUCTIOIV.  3 

three,  and  has  neither  any  scriptural  nor  any  traditional 
support.^ 

1  It  has  no  scriptural  foundation  whatever,  (i)  The  word  brother  or 
sister  nowhere  is  used  in  the  N.  T.  for  cousin  ;  (2)  the  natural  meaning  of 
Matt.  xiii.  55,  56 ;  Mark  vi.  3,  cannot  be  explained  away  ;  (3}  the  brethren 
of  Jesus  are  always  distinguished  from  the  disciples  of  Jesus  (John  ii.  2  ; 
Matt.  xii.  46;  Mark  iii.  21,  31  ;  Luke  viii.  19;  Johnvii.  3)  ;  (4)  James,  the  son 
of  Alphajus,  is  never  reckoned  as  a  brother  of  Jesus  ;  (5)  James,  the  son  of 
Alphasus,  was  one  of  the  twelve,  but  the  brethren  of  the  Lord  did  not  be- 
lieve on  him  before  His  resurrection  (John  vii.  5)  ;  (6)  Mary,  the  wife  of 
Clopas  (John  xix.  25),  was  not  the  sister  of  our  Lord's  mother.  It  is  Sa- 
lome who  is  here  referred  to,  and  four  women  are  mentioned  in  this 
verse  ;  (7)  a  true  exegesis  of  Gal.  i.  19  and  i.  Cor.  xv.  7  does  not  warrant  us 
in  affirming  that  James,  the  Lord's  brother,  was  one  of  the  twelve.  The 
reasons  adduced  for  this  identity  are  altogether  too  subjective  to  be  con- 
sidered as  of  any  importance. 

The  fullest  discussion  of  this  whole  subject  is  found  in  Lightfoot,  Com- 
mcntary  on  Galatians,  pp.  88-127  (Amer.  ed.,  1870),  and  in  Major,  The 
Epistle  of  James,  pp.  viii-xlvi  (London,  1892).  This  cousin,  theory  was 
first  put  forward  by  Jerome  about  383  A.  D.,  against  Helvidius,  with  the 
professed  aim  of  establishing  the  virginity  of  both  Mary  and  Joseph.  Au- 
gustine finally  adopted  this  cousin  theory,  and  through  him  it  became  the 
established  theory  of  the  Latin  Church,  was  embodied  in  the  services  of 
Western  Christianity,  and  is  now  the  prevalent  view  of  the  Roman  Church, 
which  in  her  Calendar  recognizes  only  two  saints  by  the  name  of  James,— 
and  in  this  respect  has  naturally  been  followed  by  the  Lutheran  Church 
and  by  the  Church  of  England,  who  both  set  aside  May  ist  to  St.  Philip 
and  St.  James,  the  son  of  Alphasus,  and  July  25th  to  St.  James,  the  son  of 
Zebedee. 

Major  (p.  xviii)  has  an  interesting  mathematical  estimate  of  the  chances 
in  favor  of  the  several  suppositions  involved  in  this-a'?/s/;/  theory.  He  is 
willing  to  rest  the  case  on  the  four  following  points  : 

(1)  for  the  use  of  brothcriov  cousin  in  the  phrase,  "  the  Lord's  brother  "— 
one  out  of  five  (J),  making  4  to  i  against  it  ; 

(2)  for  the  brethren  of  the  Lord  being  included  in  the  twelve— one  out 
of  ten  (^),  making  9  to  i  against  it ; 

(3)  for  the  supposed  sons  of  Alphajus=Clopas  being  always  found  in 
company— not  with  their  own  mother,  who  was  certainly  still  living,— 
but  with  their  aunt,  residing  with  her  and  her  Son,  and  taking  on  them- 
selves to  control  the  actions  of  the  latter— one  out  of  ten  (,'o  >,  making  9  to 
I  against  it  ; 

(4)  for  two  sisters  having  the  same  name— one  out  of  ten  (^),  making 
9  to  1  against  it  ; 

(5)  the  probability  in  favor  of  the  simultaneous  realization  of  the  four 


4  GENERAL  EPISTLE  OF  JAMES. 

(2)  The  second  theory  is  that  the  brethren  and  sisters 
of  Jesus  are  the  children  of  Joseph  hy  ^  former  marriage, 
and  had  really  no  blood  relationship  with  Christ.  This 
view  is  known  as  the  Jialf-brotJicr  theory,  or,  since  it  was 
so  zealously  advocated  by  Epiphanius  about  367  A.  D., 
as  the  EpipJianiaii  theory.  But  this  theory  can  only  be 
regarded  as  a  compromise.  It  is  destitute  of  all  positive 
arguments  in  its  favor.  There  is  not  the  slightest  indica- 
tion in  the  Gospels  that  Joseph,  previous  to  his  marriage 
with  the  Virgin  Mary,  was  a  widower.  Nor  is  this  the 
only  view  known  in  the  Early  Church,  and,  as  Schaff  has 
shown,  this  theory  is  not  free  from  suspicion  of  an  ascetic 
bias,  as  being  the  first  step  towards  the  dogma  of  the 
perpetual  virginity  of  the  mother  of  our  Lord.  This 
theory  is  also  exposed  to  the  fatal  objection,  that  if 
Joseph  had  elder  children,  then  tJic  Lord  Jcsiis  Himself 
ivonld  not  he  Joseph's  heir  ;  the  eldest  son,  unless  deprived, 
would  have  been  entitled  to  the  throne  of  David.  But 
Jesus  is  always  regarded  as  the  legal  heir  of  the  throne  of 
David  (Matt.  i.  16;  Luke  i.  27  ;  Rom.  i.  3  ;  2  Tim.  ii.  8 ; 
Rev.  xxii.  16).  This  last  objection  admits  of  no  satisfac- 
tory answer,  and  utterly  and  finally  disproves  the  half- 
brother  theory  .1 

(3)  The  last  theory  is,  that  the  brethren  of  our  Lord  are 

above  stated  hypotheses  is  g^j^^j,j^=rj^,  making  4999  probabilities  to  i 

against  the  truth  of  the  cousin  theory. 

Among  those  who  have  embraced  this  view  we  may  name  in  addition  to 
Jerome,  Augustine,  and  Roman  Catholic  Commentators  in  general,  such 
Protestant  scholars  as  Calvin,  Calovius,  Buddeus,  Pearson,  Gieseler,  Theile, 
Baumgarten,  Guericke,  Hengstenberg,  Keil,  Philippi,  Ellicott,  Wordsworth, 
Tregelles,  Faussett,  and  Lange. 

i  This  half-brother  theory  assumes  that  Joseph  was  an  old  man  when  he 
espoused  the  Virgin  Mary,  having  at  least  four  sons  and  two  daughters,  by 
his  former  wife,  still  living.  Though  there  is  nothing  in  the  N.  T.  to  prove 
such  a  theorv,  it  has  a  strong  traditional  support  in  the  Apocryphal  Gos- 
pels (especially  the  Gospel  of  Peter  and  the  Protevangelium  of  James), 


SPECIAL  INTKODUCTION.  5 

the  sons  of  Joseph  and  Mary,  and  therefore  the  younger 
brethren  of  Jesus.  This  gives  to  the  word  brother  its 
natural  meaning  and  this  view  is  known  as  the  brother 
theory,  or,  because  it  was  strongly  advocated  by  Helvi- 
dius,  a  Roman  Christian,  about  380  A.  D.,  has  been  styled 
the  Hclvidian  theory.  This  interpretation  is  exegetically 
the  most  natural,  and  is  upheld  by  the  obvious  meaning 
of  Matt.  i.  18,  25  ;  Luke  ii.  7.  All  the  objections  that 
have  been  raised  against  this  theory  have  no  foundation 
either  in  Scripture  or  in  early  tradition,  and  we  cannot 
arrive  at  any  other  conclusion  but  that  James  was  a  son 
of  Mary  and  Joseph.  (See  Excursus  I.,  at  end  of  this 
Epistle.) 

3.  A  Brief  Life  of  tJic  AiitJior  of  tJie  Epistle.  Of  the 
early  life  of  James,  the  oldest  of  the  four  younger 
brethren  of  our  Lord  (Matt.  xiii.  55  ;  Mark  vi.  3)  nothing 
whatever  is  known,  for  we  cannot  accept  any  of  the 
legends  of  the  Apocryphal  Gospels.  His  training  must 
have  been  the  same  as  that  of  Jesus,  and  he  grew  up  to 
manhood  in  that  humble  home  of  Nazareth.  Before 
Christ's  resurrection  James  did  not  believe  on  Him  (John 
vii.  5),  and  we  can  only  surmise  that  he  took  a  somewhat 
prominent  part  as  the  oldest  of  the  brothers  in  trying  to 
restrain  Jesus  when  they  thought  He  was  beside  Himself 
(Mark  iii.  21),  and  he  may  have  uttered  the  taunting 
words  recorded  by  John  (vii.  3,  4).     We  hear  nothing  defi- 

and  is  upheld  by  the  ecclesiastical  authority  of  the  Eastern  Church.  It  is 
the  favorite  theory  of  Clement  of  Alexandria,  Origen,  Eusebius,  Epipha- 
nius,  Gregory  of  Nyssa,  Chrysostom,  Cyril  of  Alexandria  ;  it  may  in  fact 
be  regarded  as  the  generally  received  opinion  of  the  Greek  Church,  being 
embodied  in  the  Greek,  Syrian,  and  Coptic  services, — Oct.  9th  being  dedi- 
cated to  James,  the  son  of  Alphteus,  and  Oct.  23d  to  James,  the  brother  of 
the  Lord.  In  modern  times  this  view  has  been  maintained  by  Cave,  Bas- 
nage,  Thiersch,  Renan,  Morison,  and  has  recently  been  advocated  in  a 
most  scholarly  manner  by  Lightfoot  (as  already  cited),  and  accepted  by 
Plumptre. 


6  GENERAL  EPISTLE  OF  JAMES. 

nite  concerning  James  until  after  the  resurrection.  St. 
Paul  tells  us  that  the  risen  Lord  appeared  to  James 
(i  Cor.  XV.  7),  and  this  seems  to  have  brought  about  his 
conversion  as  well  as  those  of  his  brethren,  for  immedi- 
ately afterwards  we  find  them  in  the  company  of  the 
Apostles  and  other  believers  (Acts  i.  13,  14).  He  seems 
to  have  been  present  at  the  election  of  Matthias  (Acts  i. 
14-26),  and  evidently  was  a  sharer  in  the  supernatural 
gifts  of  the  Holy  Ghost  poured  out  on  the  day  of  Pente- 
cost (Acts  ii.  I -21).  From  this  time  onward,  on  account 
of  his  high  moral  character  and  probably  also  on  account 
of  his  relationship  to  Jesus,  James  occupied  the  most  dis- 
tinguished position  in  the  Christian  Church,  although  we 
find  no  mention  of  him  for  about  ten  years. 

Paul,  on  his  first  visit  to  Jerusalem  after  his  conversion 
(Acts  ix.  27),  speaks  of  James  in  such  a  connection  (Gal.  i. 
18,  19)  as  to  show  his  prominence,  and  he  seems  from  this 
time  on  to  have  presided  over  the  church  at  Jerusalem 
(Acts  xii.  17;  XV.  13,  19;  Gal.  ii.  9,  12;  Acts  xxi.  18,  19). 
Probably  the  last  reference  to  James  in  the  N.  T.  is  found 
in  Heb.  xiii.  7.  Entirely  in  accordance  with  these  notices 
of  Scripture  is  the  universal  testimony  of  the  Early 
Church  to  the  high  ofificial  dignity  held  by  James,  the 
Lord's  brother  in  the  church  at  Jerusalem.^  Both  Heges- 
ippus  and  Josephus  {Ant.  XX.  91)  give  an  account  of  his 
martyrdom,  and  it  may  be  regarded  as  an  established  fact 
that  James  was  killed  by  the  fanatical  Jews  at  the  temple, 
shortly  before  the  siege  of  Jerusalem,  about  62  A.  D. 

4.  TJie  Genuineness  of  the  Epistle.  During  the  first 
three  centuries  considerable  uncertainty  prevailed  regard- 
ing the  identity  of  James,  whether  he  was  one  of  the 
twelve  or  not,  and  so  some  questioned  the  genuineness  of 

1  A  long  and  interesting  account  of  the  life  and  death  of  James,  written 
by  Hegesippus,  about  160  A.  D.,  is  preserved  by  Eusebius  {H.  E.  II.  23). 


SPECIAL  INTRODUCrWN.  y 

this  Epistle,  and  consequently  its  authenticity  and  author- 
ity. This  uncertainty  about  the  authorship  was  still 
further  increased  by  the  fact  that  it  remained  for  a  long 
time  in  the  possession  of  exclusively  Jewish-Christian 
circles,  that  its  contents  seemed  to  conflict  with  the 
views  of  Paul  concerning  Justification  by  faith,  and  that 
so  little  reference  was  made  to  the  distinctive  doctrines  of 
Christianity.  Eusebius  classes  it  among  the  Antilcgomcna 
or  disputed  writings  of  the  N.  T.  ;  but  he  himself  did  not 
share  in  these  doubts,  for  he  expressly  quotes  the  Epistle 
of  James  as  Scriptures. 

We  have  two  kinds  of  testimony  at  our  command  to 
prove  that  the  Epistle  is  genuine,  really  written  by 
James,  the  Lord's  brother,  Bishop  of  Jerusalem. 

(i)  Internal  Evidence,  {a)  The  Epistle  shows  that  the 
James  who  wrote  it  is  no  other  than  the  James  of  Jeru- 
salem, who  is  so  prominent  in  Acts  xii.  17;  xv.  13,  19; 
xxi.  18,  19.  He  was  so  well  known  and  so  pre-eminent 
that  the  writer's  simple  designation  of  himself  as  James, 
*'  a  servant  of  God  and  of  the  Lord  Jesus  Christ,"  was 
sufificient  for  his  readers.  {U)  That  the  writer  could  re- 
prove and  warn  the  believing  Jews  of  the  Dispersion  in 
such  earnest  words,  is  also  a  proof  that  this  James  was 
held  in  the  highest  esteem  (Gal.  ii.  9,  12),  and  that  he 
was  no  other  than  James  the  Just.  (r)  The  whole  doc- 
trinal peculiarity  of  the  Epistle  is  entirely  in  keeping 
with  the  portrait  of  James  as  given  in  the  Acts  and  in 
the  Epistles  of  Paul,  and  of  James  the  Just  or  the  Right- 
eous, as  depicted  by  Josephus,  and  so  fully  described  by 
Hegesippus  in  Eusebius.  {d^  The  writer  was  a  Jew 
(ii.  21),  writing  to  his  Christian  countrymen  (i.  2;  ii.  7; 
etc.),  whom  commercial  enterprises  (iv.  13)  or  persecution 
(i.  i)  had  scattered  over  Syria  and  Asia  Minor,  and 
evidently  one  who,  if  he  had  not  been  a  personal  follower 


8  •  GENERAL  EPISTLE  OF  JAMES. 

of  our  Lord,  had  often  heard  Him  speak.  This  internal 
evidence  is  of  the  strongest  kind.  As  we  study  this 
Epistle  we  are  persuaded  that  the  author  is  James,  the 
Lord's  brother.  The  simple  designation  of  the  writer  in 
the  first  verse  is  a  proof  of  the  genuineness  of  the  Epistle. 
A  forger  would  have  added  some  other  description  as 
"  James,  the  Lord's  brother,"  or  "  James,  the  Bishop  of 
Jerusalem." 

(2)  External  evidence.  Although  Origen  {died  254 
A.  D.)  is  apparently  the  first  who  cites  the  Epistle  as 
Scripture  and  as  written  by  James,  the  external  evidence 
in  its  favor  is  very  strong,  {a)  Direct  Evidence.  We 
have  satisfactory  evidence  that  the  Syrian  Church,  even 
before  150  A.  D.,  accepted  both  the  genuineness  and 
the  authenticity  of  this  Epistle,  as  well  as  its  canonicity, 
for  it  is  found  in  the  Peshito,  the  Old  Syrian  Version, 
which  was  regarded  as  authoritative  by  all  the  Syrian 
churches,  and  used  in  all  their  public  services.  They 
were  best  able  to  judge  of  the  character  of  this  Epistle, 
for  they  knew  all  the  circumstances  connected  with  its 
origin,  for  it  is  almost  positively  certain  that  James  wrote 
this  letter  to  the  Christian  Jews  scattered  in  Syria.  After 
the  time  of  Origen  (254  A.  D.),  and  of  Eusebius,  writing 
about  314  A.  D.,  the  letter  is  universally  acknowledged 
as  belonging  to  the  Scripture  Canon.  It  is  included  in 
all  the  catalogues  of  the  Bible  which  have  come  down  to 
us  from  the  churches  of  Egypt  and  Asia  Minor,  and  the 
reason  why  its  canonicity  was  for  a  long  time  questioned 
by  the  Western  Church,  though  the  Epistle  was  well 
known,  lay  in  the  fact  that  it  did  not  profess  to  be  writ- 
ten by  an  Apostle,  that  it  was  not  addressed  to  Gentile 
churches,  and  that  it  seemed  to  contradict  the  teaching 
of  Paul,  {li)  Indirect  Evidence.  The  indirect  evidence 
consists    in    the    quotations    and  allusions  found  in  the 


SPECIAL  INTRODUCTION.  9 

writtings  of  the  Early  Church  Fathers,  and  is  of  the 
greatest  importance,  showing  that  our  Epistle  was  more 
widely  known  during  the  first  three  centuries  than  has 
been  commonly  supposed.  Major  calls  attention  to  the 
remarkable  fact  that  our  earliest  witnesses  in  favor  of  the 
Epistle  belong  to  the  church  which  was  one  of  the  latest 
to  recognize  the  Epistle  as  canonical,  viz.,  the  church  at 
Rome.i  In  proportion  as  the  Gentile  element  in  the 
church  at  Rome  increased,  the  Judaistic  Epistle  fell  into 
the  background.  Clement  of  Rome,  in  his  Epistle  to  the 
Corinthians,  written  about  95  A.  D.,  shows  that  he  was 
acquainted  with  the  Epistle  of  James,  not  only  in  that 
there  are  several  unmistakable  references,  but  especially 
in  this  that  there  are  several  attempts  made  by  him  to 
reconcile  and  combine  the  teaching  of  James  and  Paul 
concerning  Justification.^  We  need  not  lay  stress  upon 
the  close  resemblance  of  expression  or  allusions  found  in 
the  "  Teaching  of  the  Twelve,"  in  the  Epistle  of  Barnabas 
(written  at  least  before  100  A.  D.),  and  in  the  book  known 
as  the  "  Testaments  of  the  Twelve  Patriarchs,"  ^  because 
we  know  for  certain  that  Hermas  (no  A.  D.),  a  contem- 
porary of  Clement  of  Rome,  used  this  Epistle.  The 
very  topics  dwelt  on  by  James  are  those  to  which  Hermas 
most  frequently  recurs.^     We  have  also  the  testimony  of 

1  Zahn  explains  this  from  the  strong  Jewish  character  of  the  church  at 
Rome  during  the  first  century  of  its  existence  {Gcsch.  dcs  N.  T.  Kaiions,  I. 

p.  03^- 

2  So  Lightfoot  and  Major.    The  latter  (pp.  li.,  Hi)  gives  the  fullest  list  of 

striking  parallels  ever  published. 

3  Written  evidently  by  a  Jewish  Christian,  about  the  beginning  of  the 
second  century.  Lightfoot  thinks  that  the  writer's  language  is  formed  on 
the  model  of  the  Epistleof  James  {Galatians,  note  p.,  1581  Major  gives  us 
almost  three  pages  of  citations  from  the  original  Greek  text  to  illustrate 
the  writer's  dependence  upon  the  Epistle  of  James. 

4  Salmon  ilntrod.  p.  450)  brings  out  this  very  strikingly.  Major  devotes 
nearly  four  pages  to  quotations  from  the  original  Greek  of  Hermas 
illustrating  the  importance  of  Hermas  as  a  witness. 


lo  GENERAL  EPISTLE  OF  JAMES. 

Justin  Martyr  {died  165  A.  D.),  of  the  Epistle  of  Diogne- 
tus  (written  about  150  A.  D.),  of  Irenaeus  id.  202),  of 
Clement  of  Alexandria  {d.  220),  of  Origen  {d.  254),  of  the 
Clementine  Homilies  (early  in  the  third  century),  of  the 
Apostolical  Constitutions/  of  Lactantius  (about  300 
A.  D.),  of  Athanasius  {d.  373),  of  Chrysostom,  and  lastly  of 
Didymus  {d.  374),  who  was  the  teacher  of  Jerome  and 
Rufinus,  and  who  left  a  brief  commentary  on  all  the 
Catholic  Epistles.^  There  can  be  no  question,  therefore, 
as  to  the  genuineness,  authenticity,  or  canonicity  of  the 
Epistle  of  James.  This  is  now  settled  and  fully  estab- 
lished. We  cannot,  however,  close  this  discussion  with- 
out referring  to  the  unfavorable  opinion  which  Luther 
always  held  with  reference  to  this  Epistle.  His  objec- 
tions were  not  critical,  for  he  even  starts  from  the  erro- 
neous idea,  that  the  letter  professed  to  be  written  by 
James,  the  son  of  Zebedee.  His  arguments  are  altogether 
subjective  and  rest  on  a  theory  which  makes  private  feel- 
ing and  personal  experience  the  supreme  authority  as  to 
the  doctrine  and  source  of  doctrine.  Although  the  same 
position  was  taken  by  the  Magdeburg  Centuriators,  by 
Hunnius,  and  a  few  others,  the  great  theologians  of  the 
Lutheran  Church  have  not  accepted  this  opinion  of 
Luther,  although  in  modern  times  Strobel  attempted  to 
revive  it.     (See  Excursus  H.) 

5.  The  Relation  of  the  Epistle  of  James  to  the  Old  Testa- 
ment. Many  commentators  have  called  our  attention  to 
the  frequency  of  the  parallels  between  the  language  of 
this  Epistle  and  that  of  the  O.  T.,  especially  of  the  Wis- 
dom literature,  including  Ecclesiasticus  and  the  Book  of 

1  Compiled  in  the  fourth  century,  but  incorporating  materials  of  a  much 
earlier  date. 

2  Major  gives  all  references  in  full,  quoting  the  most  important  passages 
in  the  original. 


SPECIAL  INTRODUCTION.  ii 

Wisdom.^  This  Epistle  has  even  been  described  as  the 
Christian  Book  of  Proverbs.  The  proverbial  character 
of  the  Epistle  and  its  peculiar  feature  of  O.  T.  piety  are 
only  additional  proofs  of  the  genuineness  of  the  book. 

6.  TJie  Relation  of  the  Epistle  of  James  to  the  other 
Books  of  the  New  Testament.  A  careful  reading  of  the 
Epistle,  with  this  special  object  in  view,  shows  that  the 
writer  was  unquestionably  one  who  had  known  the  Lord 
and  was  familiar  with  His  oral  teaching.  The  remarkable 
coincidences  between  the  Epistle  and  the  Sermon  on  the 
Mount  and  certain  passages  in  the  Synoptists  arise  from 
the  fact  that  both  James  and  the  Synoptists  were  familiar 
with  the  Oral  Gospel,  for  it  is  almost  positively  certain 
that  James  wrote  his  Epistle  before  ever  the  Gospels 
were  composed. 

It  has  been  the  general  belief  in  the  Church,  since  the 
time  of  Augustine,  that  there  is  a  connection^  between 
the  Epistle  of  James  and  the  writings  of  Paul,  and  this 
has  been  usually  explained  on  the  supposition  that  James 
meant  to  controvert  Paul's  teaching  on  Justification. 
But,  as  has  been  pointed  out  by  the  most  careful  students 
of  this  Epistle,  the  argument  of  James  with  reference  to 
faith  and  works  has  no  bearing  on  Paul's  doctrine  ;  and  if 
one  of  these  writers  wrote  with  reference  to  the  other, 
it  is  far  more  probable  that  Paul  was  acquainted  with  the 
Epistle  of  James  than  James  with  the  Epistles  of  Paul. 

So,  likewise,  the  treatment  of  the  subject  of  faith  in 
The  Epistle  to  the  Hebreivs  is  such  as  to  suggest  that  the 
writer  was  acquainted  with  both  the  Epistle  of  James 
and  that  to  the  Romans.  In  Heb.  xi.,  faith  is  exhibited 
not  as  in  rivalry  with  works  but  as  the  cause  and  ground 

1  In  many  cases  the  dependence  of  the  Greek  of  James  on  the  Greek 
Bible  fSeptuagint)  is  very  striking.  A  good  reference  Bible  will  supply 
the  most  important  parallel  passages. 


12  GENERAL  EPISTLE  OP  JAMES. 

of  all  the  noble  deeds  of  the  Old  Testament  saints.  In 
Hebrews,  too,  the  evils  of  the  Jewish  Church  are  more 
developed,  and  the  threatened  judgments  more  immi- 
nent, than  when  James  wrote,  and  no  doubt  Heb.  xiii.  17 
contains  an  allusion  to  the  martyrdom  of  James  himself. 

There  are  also  many  resemblances  between  this  Epistle 
of  James  and  i  Peter.  Everything  goes  to  prove  the  pri- 
ority of  our  Epistle  to  that  of  Peter.  In  almost  every 
case  the  common  thought  finds  fuller  expression  in  Peter, 
and  we  find  that  in  the  quotations  from  the  O.  T.,  which 
are  common  to  James  and  Peter,  the  inexact  references 
of  the  former  are  corrected  and  supplemented  by  the 
latter.  Peter,  evidently,  was  familiar  with  the  Epistle  of 
James  and  made  use  of  it. 

7.  TIic  Language  and  Style  of  the  Epistle.  A  few 
scholars  have  sought  to  establish  an  Aramaic  original, 
because  they  think  that  James  could  not  have  written 
such  good  Greek.  The  purity  of  the  Greek  idiom  has 
also  been  made  a  ground  for  doubting  the  genuineness 
of  the  Epistle,  for  there  can  scarcely  be  any  question 
that  the  Greek  of  this  Epistle  approaches  more  nearly  to 
the  standard  of  classical  Greek  than  any  other  book  of 
the  N.  T.,  with  the  exception,  perhaps,  of  the  Acts  of 
the  Apostles  and  the  Epistle  to  the  Hebrews.  A  careful 
study  of  the  Greek  text  shows,  however,  that  it  is  writ- 
ten in  Greek  by  a  Greek-speaking  Jew.^  There  is  no 
reason  why  James  should  not  be  able  to  write  such 
idiomatic  Greek.  The  Greek  language  was  certainly 
known  and  spoken   in    Palestine  and  Syria,  and  Galilee 

1  Major  on  James,  p.  ccvii.  "  It  is  written  in  strong,  simple  Greek,  used 
with  no  slight  rhetorical  skill  by  one  who  has  something  of  his  own  to  say, 
and  saj's  it  with  perfect  freedom.  If  a  translation,  it  is  a  translation  of  the 
stamp  of  our  authorized  English  Version,  or  of  Luther's  German  Version, 
which  have  become  the  recognized  standards  and  models  of  excellence  in 
their  respective  languages." 


SPECIAL  introduction: 


13 


was  studded  with  Greek  towns,  and  the  neighboring  town 
of  Gadara  was  celebrated  as  an  important  seat  of  learning 
and  literature.  James  evidently  continually  read  the 
Greek  Bible,  for  he  quotes  the  O.  T.  according  to  the 
Septuagint  rather  than  the  Hebrew. 

The  style  of  the  Epistle  is  remarkable  for  its  rhetoric 
and  rhythm.  The  sentences  are  short,  simple,  direct,  con- 
veying weighty  thoughts  in  weighty  words,  and  giving 
the  impression  of  a  strong  and  serious  individuality,  as 
well  as  of  a  poetic  imagination. ^ 

8.  TJic  Persons  Addressed.  James  writes  this  letter  "  to 
the  twelve  tribes  which  are  of  the  Dispersion,"  but  this 
inscription,  plain  and  simple  as  it  is,  has  been  variously 
interpreted. 

(i)  Some  suppose  that  the  Epistle  was  addressed  to 
Christians  in  general,  to  all  believers,  whether  Jews  or 
Gentiles.^  They  take  the  expression  "  twelve  tribes  "  in 
a  figurative  sense  to  denote  the  "  Israel  of  God  "  (Gal. 
vi.  16),  in  contrast  to  "  Israel  after  the  flesh  "  (i  Cor.  x.  18). 
But  such  an  opinion  is  inadmissible  and  without  any  sup- 
port in  the  Epistle.  A  literal  interpretation  of  the  ex- 
pression is  by  far  the  best.  There  is  no  allusion  what- 
ever to  Gentile  converts,  and  it  is  highly  probable  that 
when  this  letter  was  written  no  Gentile  Christian  Churches 
had  been  regularly  formed  and  fully  organized. 

(2)  Others  maintain  that  the  Epistle  was  addressed  to 

1  See  Major,  p.  cxciii.  James  makes  no  attempt  at  elaborate  periods. 
There  are  only  two  sentences  (ii.  2-4 ;  iv.  13-15)  in  the  whole  Epistle 
which  exceed  four  lines,  while  we  find  sentences  of  ten  lines  in  i  Peter,  of 
twelve  in  Hebrews,  and  of  twenty  in  Ephesians.  Major  has  counted  140 
simple  sentences,  having  no  subordinate  finite  verb,  and  he  finds  42  sen- 
tences with  a  single  subordinate  clause.  Short  as  are  the  sentences.  Major 
claims  that  they  are  better  formed  and  more  rhythmical  than  are  to  be 
found  elsewhere  in  the  N.  T.  except  in  i  Cor.  xv. 

2  So  De  Wette,  Hengstenberg,  Hofmann,  Hilgenfeld,  LUcke,  Philippi, 
Lange,  and  others. 


14  GENERAL  EPISTLE  OF  JAMES. 

the  Jews  in  general,  whether  behevers  or  not.^  But  the 
contents  of  the  Epistle  refute  this  opinion,  for  the  read- 
ers, whoever  they  were,  were  at  least  regarded  as  Chris- 
tians. 

(3)  There  can  be  only  one  true  conclusion — the  Epistle 
was  addressed  to  Jewish  Christians.^  It  is  very  clearly 
evident  that  the  Epistle  throughout  is  addressed  to  Jews, 
and  that  these  Jews  were  Christians  who  had  acknowl- 
edged Jesus  as  their  Lord  and  Christ.  They  are  mixed 
up,  however,  with  rich  Jewish  unbelievers,  who  persecute 
and  oppress  them,  keeping  back  the  hire  of  their  labor- 
ers, slaves  of  lust  and  luxury  (ii.  6,  "]  \  v.  i-6j.  The  be- 
lievers .themselves  are  mostly  poor  (ii.  5),  and  the  faith  of 
many  is  still  w^eak  (i.  6-8,  13  ;  iv.  11  ;  v.  9),  they  are 
haughty  to  the  poor,  obsequious  to  the  rich  (ii.  1-9,  15, 
16),  and  the  few  rich  belonging  to  the  Church  (i.  10)  are 
in  danger  of  falling  away  through  covetousness,  worldli- 
ness,  and  pride  (iv.  3-6,  13-16). 

As  all  the  congregations  established  by  Paul,  especially 
after  the  council  of  Jerusalem  (50  A.  D.),  were  mixed 
congregations,  in  which  Gentiles,  as  a  rule,  largely  pre- 
dominated, we  must  seek  these  Jewish  Christian  churches 
among  those  founded  before  Paul  began  his  missionary 
labors.  That  there  were  many  such  congregations  we 
learn  from  Acts  ii.  9-1 1  ;  iv.  36  ;  ix.  2,  10,  14,  19,  25  ;  xi. 
19,  20,  and  this  is  confirmed  by  the  statement  made  by 
James  in  58  A.  D.  as  recorded  in  Acts  xxi.  20.  Among 
the  three  chief  divisions  of  the  Diaspora  \.\\en  recognized, 
the  Babylonian,  the  Syrian,  and  the  Egyptian,  we  must 
look  for  these  churches  where  the  Greek  language  was 

1  So  Grotius,  Theile,  Credner,  Hug,  Wordsworth,  Bassett,  and  others. 

2  So  Beyschlag,  Bleek,  Huther.  Wiesin.ger,  Schaff,  Lechler,  Mangold, 
Weiss,  Davidson,  Alford,  Sahnon,  Gloag,  Phnnmer,  and  the  majority  of 
modern  critics. 


SPECIAL  INTRODUCTION.  15 

most  commonly  used,  among  the  Greek  Jews  or  Hellen- 
ists scattered  in  the  Syrian  Dispersion,  in  the  countries 
lying  nearest  to  Judea,  in  Phoenicia,  Syria,  and  Pro- 
consular Asia.  For  all  the  evidence  seems  to  point  to 
the  Syrian  Diaspora  as  the  location  of  these  Jewish- 
Christian  congregations. 

9.  TJie  Date  of  the  Epistle.  With  reference  to  the  date 
of  the  Epistle  we  need  refer  but  to  two  views.  There 
are  some  who  maintain  that  this  Epistle  shows  an  in- 
timate acquaintance  with  the  writings  of  Paul,  especially 
of  his  controversial  Epistles  (Gal.,  i  and  2  Cor.,  Romans), 
and  that  therefore  this  Epistle  must  have  been  written 
after  the  year  A.  D.  58.^  On  the  other  hand,  we  have 
the  strongest  evidence  to  prove  that  this  Epistle  was 
written  before  A.  D.  50,  and  that  it  is  the  oldest  of  all 
the  N.  T.  writings.^  We  may  give  the  following  reasons 
for  an  early  date :  (i)  It  was  written  to  churches  com- 
posed exclusively  of  Jewish  Christians.  It  was  not  until 
A.  D.  44  that  any  number  of  Gentiles  were  admitted  into 
the  Church  (Acts  xi.  20,  21).  The  letter  must  have  been 
written  shortly  after  this  time.  (2)  There  is  no  allusion 
whatever  to  the  great  controversy  concerning  circum- 
cision and  the  observance  of  the  Mosaic  law.  This 
proves  that  this  question  had  not  yet  arisen.^     (3)  The 

i  So  Hug,  De  Wette,  Credner,  Bleek,  Ewald,  Lange,  Guericke,  Wiesinger, 
Reuss,  Farrar,  Wordsworth,  and  others. 

2  An  early  date  is  assigned  to  this  Epistle  by  Theile,  Neander,  Thiersch, 
Schneckenburger,  Hofmann,  Erdmann,  Huther,  Beyschlag,  Schaff,  Stanley, 
Mangold,  Weiss,  Nosselt,  Lechler,  Alford,  Plumptre,  Eadie,  Lumby,  Salmon, 
Gloag,  Major,  and  others. 

8  If  the  letter  had  been  written  after  the  Council  of  Jerusalem  (A.  D.  50), 
James  would  most  assuredly  have  referred  to  the  decree,  and  urged  the 
Jews  of  the  Dispersion  to  observe  the  conditions  laid  down,  for  the  points 
at  issue  in  the  controversy  were  of  such  a  burning  character  that  James, 
on  a  later  visit  of  Paul  to  Jerusalem  in  58  A.  D.,  called  his  attention  to  the 
matter  (Acts  xxi.  20-25),  ^nc'  the  furious  assault  of  the  Jews  on  Paul  turned 
on  this  very  question  (Acts  xxi.  27-29). 


l6  GENERAL  EPISTLE  OF  JAMES. 

Judaic  tone  of  the  Epistle  (so  strongly  emphasized  by 
Luther)  is  in  favor  of  an  early  date.  So  far  as  this  con- 
sideration goes,  we  should  be  led  to  assign  the  Epistle 
to  the  earliest  possible  date  after  the  day  of  Pentecost. 
(4)  The  description  given  of  church  organization  and 
church  discipline  implies  an  early  date  of  the  Epistle. 
No  mention  is  made  of  bishops,  but  only  of  teachers  and 
elders  (iii.  i  ;  v.  14),  which  were  also  recognized  in  the 
Synagogue.  The  congregation  or  church  (v.  14)  prob- 
ably still  worshipped  in  the  synagogue  (ii.  2),  for  we  know 
from  the  Acts  that  the  Christian  Jew  frequented  the 
Temple  and  Synagogue  worship  and  for  a  long  time 
observed  the  Jewish  ritual. 

We  conclude  then  with  Gloag  that  we  have  in  this 
Epistle  of  James  "an  inspired  document  of  primitive 
Christianity,  allied  to  the  simple  teaching  of  the  Master, 
— before  the  religion  of  Christ  was  developed  by  the 
doctrinal  statements  of  Paul  and  the  profound  intuitions 
of  John."i 

All  are  agreed  that  the  place  where  James,  the  Lord's 
brother,  wrote  this  Epistle  was  Jerusalem.  Commen- 
tators love  to  trace  the  local  coloring  of  the  Epistle,  for 

1 1  have  purposely  not  used  as  an  argument,  in  favor  of  an  early  date, 
the  relation  which  James  bears  to  the  other  writings  of  the  N.  T.  Major, 
who  has  made  a  most  minute  comparison  of  this  Epistle  with  all  the  X.  T. 
writings,  has  shown  very  clearly  that  James  has  not  used  the  other  Epistles 
or  known  of  tlic-m,  liat  that  these  writings  show  traces  of  our  Epistle,  and 
he  adds  (p.  cxxv)  :  "After  having  given  many  years'  study  to  this  subject, 
I  am  convinced  that  the  more  closely  it  is  examined,  the  more  will  this 
hypothesis  of  the  priority  of  our  Epistle  be  found  to  meet  all  ditficulties, 
and  explain  all  the  facts  of  the  case."  I  have  also  not  deemed  it  necessary, 
in  view  of  the  presentation  of  the  evidence  for  the  genuineness  of  the 
Epistle  already  given,  to  state  and  refute  the  theories  of  the  negative  Ger- 
man school  of  critics  represented  by  Pfleiderer,  Von  Soden,  Schwegler 
Holtzmann,  and  others,  who  hold  that  the  larger  part  of  the  N.  T.,  including 
the  Epistle  of  James,  is  a  forgery,  belonging  either  to  the  close  of  the  first 
or  to  the  middle  of  the  second  century. 


SPECIAL  INTRODUCTION.  17 

all  the  physical  notices  and  illustrations   correspond  to 
the  environment  of  the  author. 

10,  The  Aim  of  the  Epistle.  The  whole  character  of 
the  Epistle  is  purely  practical.  James  is  writing  in  the 
interest  of  morality,  and  his  warnings  are  directed  not 
so  much  against  errors  of  doctrine  as  against  errors  of 
life.  There  is  no  polemical  design  in  it,  for  there  is  no 
direct  or  indirect  reference  to  the  teaching  of  Paul.  The 
Epistle  is  pre-eminently  ethical  and  practical. 

11.  The  Contents  of  the  Epistle.  The  contents  of  an 
Epistle  can  best  be  ascertained  by  a  careful  analysis.  On 
account  of  the  proverbial  character  of  this  Epistle  it  is 
not  easy,  however,  to  trace  a  connected  train  of  thought. 

I.  James  i.  1-18.     Of  Trial. 

1.  Address  and  Greeting  (i.  i). 

2.  Endure  Trials  with  Patience  (i.  2-4). 

3.  Believing  Prayer  gains  Wisdom  (i.  5-8), 

4.  The  Perishableness  of  Riches  (i.  9-1 1). 

5.  The  Reward  of  the  Endurance  of  Trial  (\.  12). 

6.  The  Development  of  Sin  (i.  13-15). 

7.  The  Perfect  Gift  of  God  (i.  16-18). 
II.  James  i.  19-27.     Of  True  Religion. 

8.  The  Evil  Results  of  Wrath  (i.  19-21). 

9.  Be  ye  Doers  of  the  Word  (i.  22-25). 

10.  The  Essence  of  True  Religion  (i.  26-27). 

III.  James  ii.  1-13.     Of  Respect  of  Persons. 

11.  Warning    against     Respect    of    Persons   (ii. 

1-4). 

12.  Fulfil  the  Royal  Law  (ii.  5-9). 

13.  Live  by  the  Law  of  Liberty  (ii.  10-13). 

IV.  James  ii.    14-26.     fudgnient  shall  be  aeeording  to 

Works. 

14.  God  will  Render  to  every  Man  According  to 

his  Works  (ii.  14-26). 


1 8  GENERAL  EPISTLE  OF  JAMES. 

V.  James  iii.  1-18.      Tlie  Marks  of  True  Wisdom. 

15.  Warnings   against   the   Sins  of  the   Tongue 

(iii.  1-12). 

16.  Trueand  False  Wisdom  Contrasted  (iii.  13-18). 
VI.  James  iv.  1-17.      Of  Worldliness. 

17.  Worldliness  the  Cause  of  Strife  (iv.  1-3). 

18.  The  Unfaithful  Reproved  (iv.  4-10). 

19.  Evil  Speaking  (iv.  11,  12). 

20.  The  Uncertainty  of  Life  (iv.  13-17). 

VII.  James  V.  1-20.     Dcminciations  a7id  ExJiortations. 

21.  Warnings  to  the  Rich  Jews  (v.  1-6). 

22.  Encouragements    to    Patience    in     Suffering 

(v.  7-1 1). 

23.  Warning  against  Swearing  (v.  12). 

24.  General  Exhortations  (v.  13-18). 

25.  Be  Active  in  Saving  Souls  (v.  19,  20). 

12.  Select  Literature.  In  addition  to  the  Literature 
given  on  the  General  Epistles  (pp.  vii,  viii)  we  would 
call  attention  to  the  following: 

Bassett,  Catholic  Epistle  of  St.  James,  1876. 
Beyschlag,  Brief  Jacobus,   pp.  239,    1888,  being  the 

fifth  edition  of  Huther's  Commentary. 
Johnstone,  Lectures  Exegetical  and  Practical;  (2d 

ed).,  1889. 
Major,  The  Epistle  of  St.  James,  London,  1892. 
Spitta,  Der  Brief  des  Jacobus,  1896. 
The  three  best  Commentaries  on  the  Greek  text  of  the 
Epistle  of  James  are  those  by  Major  ($4,00),  Beyschlag- 
Huther  in  Meyer,  and    Wordsworth ;  the  three   best  on 
the  English  text  are  by  Plumptre,  Scott,  and  Plummer. 

13.  The  Jacobean  and  Pauline  Viezvs  of  Justification 
Reconciled.  James  explicitly  says  :  "  Ye  see  that  by  works 
a  man  is  justified,  and  not  only  by  faith  "  (ii.  24).  Paul 
just    as   explicitly  says  :  "  We    reckon    therefore  that  a 


SPECIAL  INTRODUCTION.  19 

man  is  justified  by  faith  apart  from  the  works  of  tlie  law  " 
(Rom.  iii.  28  ;  Gal.  ii.  16)  ;  "  for  by  grace  have  ye  been 
saved  through  faith  ;  and  that  not  of  yourselves  :  it  is  the 
gift  of  God :  not  of  works,  that  no  man  should  glory " 
(Eph.  ii.  8,  9), 

(i)  Some  suppose  that  there  is  here  a  real  contradiction, 
and  a  sharp  antagonism  between  the  doctrinal  systems 
of  these  two  writers, — that  Paul  teaches  the  Protestant 
doctrine  of  justification  by  faith,  and  James  the  Romish 
doctrine  of  justification  by  works.  They  maintain  that 
James  wrote  for  the  express  purpose  of  correcting  the 
Pauline  doctrine.^ 

(2)  There  is  a  second  class  of  theologians  who  adopt  a 
middle  view,  that  there  is  indeed  a  diversity  of  doctrine 
between  Paul  and  James,  but  that  this  does  not  exclude 
a  higher  unity .^ 

(3)  A  third  class  of  theologians  affirms  that  there  is 
really  no  contradiction  between  James  and  Paul,  that  the 
difference  is  mainly  one  of  expression,  that  one  wi"iter 
supplements  the  other,  and  that  thus  we  have  a  much 
fuller  statement  of  doctrine.^  Of  these  some  think  that 
James  wTote  to  correct  false  inferences  drawn  from  the 
Pauline  ;  doctrine  others  maintain  that  the  Epistle  was 
written  without  any  reference,  either  direct  or  indirect,  to 
Paul's  teaching ;  while  still  others  maintain  that  Paul 
wrote  with  reference  to  the  presentation  of  James. 

1  Luther,  as  is  well  known,  was  of  the  opinion  that  the  doctrine  of  James 
was  opposed  to  that  of  Paul.  (See  E\.ciirsns\\.)  In  recent  times  much  stress 
has  been  laid  on  this  seeming  contradiction  by  a  certain  line  of  critics  like 
De  Wette,  Baur,  Schwegler,  Holtzmann,  Hilgenfeld,  and  their  school. 

2  So  Schmid,  Lechler,  Woldemar  Schmidt,  Kern,  Weizssecker,  Delitzsch 
(on  Heb.  xi.  31),  and  others. 

8  So  in  substance  Calvin,  John  Gerhard,  Calovius,  and  in  recent  times 
Neander,  Thiersch,  Hofmann,  Wiesinger,  Hengstenberg,  Lange,  Philippi, 
Bleek,  Huther,  Beyschlag,  Guericke,  Schaff,  Gloag,  Alford,  Plumptre,  Light- 
foot,  Scott,  Salmon,  Farrar,  Major,  and  most  modern  commentators. 


20  GENERAL  EPISTLE  OF  JAMES. 

Upon  three  lines  of  thought  the  attempt  has  been  made 
to  reconcile  these  statements  of  James  and  Paul:  (c^)  It  ^ 
has  been  held  that  the  "works"  of  which  James  speaks 
are  different  from  the  "  works  "  of  which  Paul  speaks, — 
that  James  speaks  of  the  zvorks  of  faith  done  in  obedience 
to  the  moral  law,  the  works  of  believers  in  a  state  of  grace, 
while  Paul  speaks  of  the  ceremonial  zvorks  of  the  lazv,  of 
the  works  of  the  unregenerate,  of  legal  works  done  with- 
out faith.  It  is  undoubtedly  true  that  there  is  such  a 
difference  in  their  use  of  the  term  zvorks,  but  this  does 
not  solve  the  difficulty.  Paul  is  very  explicit, — works, 
whether  legal  or  evangelical,  have  nothing  whatever  to  do 
with  the  justification  of  which  he  speaks,  and  zvorks  of 
faith  do  not  precede,  but  foUozv  justification.  Nor  does 
James  anywhere  say  that  by  zvorks,  or  by  zvorks  of  fait  Ji,  a 
man  is  justified,  in  the  sense  in  which  Paul  uses  the  word.^  ' 
(/;)  It  has  been  maintained  that  the  word  "  faith  "  is  used  , 
in  different  senses  by  James  and  by  Paul, — that  James  in 
his  discussion  (ii.  14-26)  speaks  of  a  speculative,  dead 
faith,  a  mere  lifeless  profession  of  orthodoxy,  consisting 
of  mere  intellectual  knowledge  and  mental  assent,  while 
Paul  speaks  of  a  genuine,  true,  and  active  faith.  This  is 
the  solution  given  by  most  modern  theologians.  All  this, 
in  a  certain  sense,  is  true,  but  this  does  not  solve  the 
problem.  Many  who  take  this  position  do  not  rightly 
apprehend     Paul's    doctrine    of    justification    by   faith.^ 

1  Theophylact,  GEcumenius,  Bede,  among  the  earlier,  and  Knapp,  Gebser, 
and  others  among  the  modern  writers,  have  tried  to  solve  the  problem  in 
this  way. 

2  We  mav  take  Gloag  as  a  fair  representative  :  "  There  are  two  distinct 
parts  in  the  doctrine  of  Justification  :  the  one,  that  a  man  is  justified  by 
faith  in  the  merits  of  Christ,  and  the  other,  that  the  faith  which  justifies 
must  be  active.  Paul  dwells  chiefly  on  the  first  part,  and  James  on  the 
second  ;  so  that,  instead  of  a  contradiction  in  their  views,  there  is  a  develop- 
ment of  the  truth  "  (Iiitrocf.  pp.  78,  79I  But  the  statement  "the  faith  which 
justifies  must  be  active  "  can  in  no  possible  way  be  made  to  agree  with  the 


SPECIAL  INTRODUCTION.  21 

it)  Others  take  the  position  that  the  word  "  justification  " 
is  used  in  different  senses  by  the  two  writers, — that  James 
speaks  of  a  justification  by  works  in  the  sight  of  vian, 
while  in  a  state  of  justification  ;  Paul,  on  the  other  hand, 
speaks  of  the  act  of  justification  by  faith  in  tlic  sight  of 
God}  But  this  interpretation,  though  it  seems  to  solve 
the  difficulty,  is,  after  all,  not  satisfactory,  for  the  word 
"  to  justify  "  is  never  used  in  this  sense.  The  justifica- 
tion of  which  James  speaks  is  a  justification  in  the  sight 
of  God,  as  well  as  the  justification  of  which  Paul  speaks. 
We  believe  a  careful  and  exact  exegesis  of  James  ii.  14- 
26,  in  connection  with  its  context,  will  afford  a  better 
solution.^ 

The  true  solution  lies  in  this : 

(i)  The  Epistle  was  written  by  James  before  50  A.  D., 
at  least  prior  to  any  book  of  the  N.  T.,  and  prior  to  the 
writings  of  Paul. 

(2)  There  is  no  reference  whatever,  either  directly  or 
indirectly,  in  the  argument  of  James,  to  the  Pauline  argu- 
ment. The  two  lines  of  argument  as  presented  by  the 
two  writers,  being  aimed  at  totally  different  errors,  neither 
cross  nor  touch  each  other. 

(3)  In  ii.  14-26  James  warns  those  who,  having  been 
regenerated  and  justified  (i.    18,   21,  25  ;  ii.  i),  are  now 

Pauline  teaching.  Every  question  of  works  is  altogether  excluded  from 
the  Pauline  doctrine  of  Justification  before  God.  The  question  with  him 
is  not  whether  faith  is  living  or  active,  but  whether  it  is  a  faith  that  rightly 
apprehends  and  appropriates  the  merits  of  Christ  Jesus. 

^  So  in  substance  already  Calvin,  Calovius,  John  Gerhard,  and  in  recent 
times,  Hofmann,  Lange,  Philippi,  and  others. 

2  Hengstenberg  rightly  maintains  that  "to  justify  "  has  with  James  and 
Paul  the  same  meaning,  but  when  he  speaks  of  different  stages  of  Justi- 
fication, and  suggests  that  Paul  speaks  of  the  beginning  of  Justification, 
which  is  by  faith  only,  and  James  of  a  more  perfect  Justification,  he  is 
simply  adopting  the  Romish  idea  of  Justification  and  confounding  it  with 
sanctification. 


22  GENERAL  EPISTLE  OF  JAMES. 

leading  a  mere  lifeless  profession  of  orthodoxy,  irrespec- 
tive of  moral  conduct,without  compassionate  love  (ii.  8,  i6), 
that  such  an  idle,  barren  faith  (ii.  20)  is  dead  (ii.  26),  yes, 
dead  in  itself  (ii.  17),  utterly  without  avail  in  the  sight  of 
God,  at  the  time  that  men  shall  be  judged  by  the  Gospel, 
(ii.  12),  for  then  "  judgment  is  without  mercy  to  him  that 
hath  shewed  no  mercy"  (ii.  13).  James  is  but  enforcing 
the  same  truths,  taught  so  forcibly  by  Christ  Himself, 
"  By  their  fruits  ye  shall  know  them.  Not  every  one  that 
saith  unto  Me,  Lord,  Lord,  shall  enter  into  the  kingdom 
of  heaven  ;  but  he  that  doeth  the  will  of  My  Father  which 
is  in  heaven"  (Matt.  vii.  20,  21) ;  "  I  say  unto  you,  that 
every  idle  word  that  men  shall  speak,  they  shall  give 
account  thereof  in  the  day  of  judgment.  For  by  thy 
words  tJion  sJialt  be  justified,  and  by  thy  words  thou  shalt 
be  condemned  "  (Matt.  xii.  36,  37). 

(4)  James  uses  the  word  justify  in  the  same  sense  as 
Paul,  to  declare  righteous  in  the  sight  of  God,  but  he  is  not 
speaking,  as  Paul  does,  of  the  justification  that  takes  place 
at  the  time  when  by  faith  we  appropriate  the  merits  of 
Christ,  and  receive  the  forgiveness  of  our  sins, — but  of 
that  justification  of  which  Christ  also  speaks  in  Matt.  xii. 
37,  which  takes  place  in  the  day  of  judgment,  at  the  time 
when  the  final  salvation  (ii.  14)  shall  be  awarded  to  the 
believer  (ii.  12).  In  one  sense  this  takes  place  at  the  par- 
ticular judgment  which  overtakes  every  individual  at 
death  ;  in  another  sense  it  occurs  at  the  final  judgment  at 
the  last  day,  for  this  latter  is  but  the  grand  and  final  com- 
pletion of  a  process  begun  in  the  case  of  each  individual 
here  on  earth,  and  definitely  determined  at  the  moment 
of  death. ^ 

1  For  the  details  of  exegesis  see  notes  on  James  ii.  14-26.  Huther,  Scott, 
and  Major,  in  general,  take  the  same  position.  ScoTT  :  "The  subject  of  St. 
James  is  not  so  much  Justification  (according  to  scientific  theological  termin- 


THE  GENERAL  EPISTLE  OF  JAMES. 


CHAPTER    I. 
I.  Address  and  Greeting. 

I.    James,  a  servant  of  God  and  of  the  Lord  Jesus  Christ,  to  the  twelve 
tribes  which  are  of  the  Dispersion,  greeting, 

I .  James.  The  writer  of  the  Epistle  is  James,  a  younger 
brother  of  our  Lord,  not  one  of  the  twelve  (John  vii.  5), 
who  became  a  believer  after  our  Lord's  resurrection 
(i  Cor.  XV.  7;  Acts  i.  14),  and  who  was  at  the  head  of  the 
church  at  Jerusalem  until  his  martyrdom  in  62  A.  D. 
A  servant.  Greek  bondservant.  One  bought  with  a 
price  (i  Cor.  vi.  20;  vii.  23),  bound  for  life,  who  must  be 
continually  engaged  in  the  service  of  his  Master.     Observe 

ology),  as  it  is  Judgment  by  works  ;  including,  however,  in  that  expression 
the  continuous  Judgment  which  is  always  accompanying  the  course  of 
human  action, — the  current  record  of  the  Book  out  of  which  mankind  will 
be  judged  at  the  last  day."  Huther  :  "Paul  denotes  by  the  word  to  justify 
that  declaration  of  righteousness  or  acquittal  by  God,  by  which  the  believer 
is  placed  in  a  new  filial  relation  to  God  ;  whilst  James  means  that  declara- 
tion of  righteousness  or  acquittal  by  God,  by  which  he  who  is  born  again 
as  a  child  of  God  receives  tlie salvation  imparted  at  tlic  Judgment.  Justifica- 
tion (so  called  by  Paul)  is  conditioned  on  the  part  of  man  only  by  faitli ; 
the  future  salvation,  however,  will  only  be  adjudged  to  him  in  whom  faith 
has  proved  itself  to  be  a  working  principle.  Paul  also  makes  the  attain- 
ment of  salvation,  or  the  future  inheritance  of  the  Kingdom  of  God,  con- 
ditioned on  the  TOorfeof  the  Justified  (Rom.  viii.  4,13;  xiii.  8-10 ;  i  Cor.  vi. 
7-11,  13  ;  Gal.  v.  6,  19-21 ;  2  Cor.  v.  10  :  Gal.  v.  25." 

23 


24  GENERAL  EPISTLE  OF  JAMES.  [i.  i. 

the  writer's  great  humility;  he  might  have  described 
himself  as  "  the  Lord's  brother."  Of  God  and  of  the  Lord. 
The  co-ordinate  mention  of  God  the  P^ather  and  the  Lord 
Jesus  Christ  implies  their  co-equal  dignity.  Jesus.  The 
same  as  Saviour,  the  personal  name  by  which  our  Lord 
was  known  among  men  (Matt.  i.  21,  25).  Christ.  The 
Greek  for  Anointed,  the  official  designation  ascribed  to 
our  Lord,  the  same  as  the  Hebrew  Messiah  (John  i.  41). 
To  the  twelve  tribes.  The  address  is  general,  to  the 
twelve  tribes.-^  The  letter  was  addressed  to  the  Jewish 
believers  residing  among  the  dispersed  tribes  of  Lsrael. 
(See  Introd.  pp.  13-15,)  Which  are  of  the  Dispersion. 
At  Christ's  time  "  the  Dispersion  "  was  a  technical  term 
for  the  Hellenistic  and  other  Jews  who  were  scattered 
within  and  beyond  the  limits  of  the  Roman  Empire,  out- 
side of  Palestine.  It  is  highly  probable  that  James  wrote 
more  especially  to  the  Syrian  Dispersion.  Many  of  these 
Christian  Jews  were  scattered  abroad  by  the  persecution 
which  arose  against  the  Church  at  the  time  of  the  death 
of  Stephen  (Acts  viii.  i  ;  xi.  19).  Greeting.  Greek, 
ivisJictJi  joy.  A  Greek  form  of  salutation,  found  also  in 
the  letter  of  Lysias  to  Felix  (Acts  xxiii.  26),  and  in  the 
Apostolic  decree  (Acts  xv.  23).  There  is  no  announce- 
ment of  grace  and  peace  (the  addition  of  mercy  being 
peculiar  to  i  and  2  Timothy),  and  in  this  respect  this 
Epistle  stands  alone. 

1  Plumptre  :  "  The  superscription  is  interesting  as  showing  that  tlie  ten 
tribes  of  the  kingdom  of  Israel,  though  they  had  been  carried  into  a  more 
distant  exile  than  Judah  and  Benjamin,  were  thought  of,  not  as  lost  and 
out  of  sight,  but  as  still  sharing  the  faith  and  hope  of  their  fathers.  .  .  . 
The  legend  as  to  the  disappearance  of  the  Ten  Tribes,  which  has  given 
rise  to  so  many  insane  dreams  as  to  their  identification  with  the  Red 
Indians  of  America,  or  our  Anglo-Saxon  forefathers,  appears  for  the  first 
time  in  the  Apocryphal  2  Esdras  (xiii.  39-47)." 


2,  3-]  CHAPTER  I. 


2.  Endure  Trials  with   Patience. 


25 


2-4.  Count  it  all  joy,  my  brethren,  when  ye  fall  into  manifold  tempta- 
tions ;  knowing  that  the  proof  of  your  faith  worketh  patience.  And  let  pa- 
tience have  its  perfect  work,  that  ye  may  be  perfect  and  entire,  lacking  in 
nothing. 

2.  Count  it  all  joy.  That  is,  entire,  pure,  unmixed  joy 
(Phil.  ii.  29).  Every  trial  should  be  regarded  as  a  ground 
for  joy,  unmixed  with  sorrow.  In  the  same  measure  as 
believers  grow  in  peace  they  grow  also  in  Christian  joy. 
Peace  is  the  inward  testimony  that  we  have  by  faith  found 
grace  and  salvation  in  Christ.  Joy  denotes  not  only  that 
we  have  found  peace,  but  also  that  we  are  living  and 
moving  in  the  new,  blessed  fulness  of  life  in  God.  fly 
brethren.  Also  in  ii.  i,  14;  iii.  i,  10,  12;  v.  12,  19; 
"brethren"  alone,  in  iv.  11  ;  v.  7,  9,  10;  "my  beloved 
brethren,"  i.  16,  19;  ii.  5.  This  address  shows  fellowship 
in  nationality  and  of  faith  with  his  readers.  When  ye  fall 
into  manifold  temptations.  Or  trials  ;  here  used  of  out- 
ward trials  as  in  i  Pet.  i.  6,  of  afflictions  of  all  kinds,  in- 
cluding persecutions,  oppression,  and  adversity.  The 
inner  trial,  or  temptation  proper,  arising  from  one's  own 
lust,  is  referred  to  in  i.  13,  14. 

3.  Knowing.  A  hint  that  they  ought  to  know.  That 
the  proof  of  your  faith.  The  same  expression  is  found 
in  I  Pet.  i.  7.  Trial  tests  faith,  and  the  testing  of  faith 
produces  the  grace  of  endurance.  James,  just  as  Paul, 
regards  faith  the  very  foundation  of  the  Christian  life 
(i.  6;  ii.  I,  5  ;  V,  15).  Faith  is  here  used  subjectively,  in 
the  sense  of  assured  confidence  in  the  Gospel,  whose  con- 
tents are  Jesus  Christ.  Faith  is  the  mother  of  all  virtues, 
the  root  from  which  they  spring.  Worl<eth  patience. 
The  active  ^xz.Z(t  of  endurance,  trial  patiently  undergone, 
as  in  Rom.  v.  3 ;  2  Thess.  i.  4.      In  2  Cor.  i.  6;  vi.  4,  it 


26  GENERAL  EPISTLE  OF  JAMES.  [l- 4,  5- 

denotes  the  passive  act  of  endurance.  Chrysostom  calls 
patience  the  queen  of  virtues,  and  says  it  is  typified  by 
Rebecca. 

4.  And  let  patience  have  its  perfect  work.  Major  sug- 
gests that  the  meaning  of  the  original  Greek  can  best  be 
expressed  in  colloquial  English,  "  Let  patience  make  a 
complete  job  of  it."  Endurance,  if  it  is  continued  until 
it  attains  its  end,  leads  to  the  perfection  of  Christian 
character.  The  Syro-Phoenician  woman  (Mark  vii.  26)  is 
an  illustration  of  the  testing  of  faith,  endured  to  the  end. 
That  ye  may  be  perfect.  Not  in  the  strict  sense,  because 
if  so  the  soul  could  not  improve  or  make  progress.  "  In 
many  things  we  all  stumble  "  (iii.  2),  though  all  are  ex- 
horted to  aim  at  perfection  (Matt.  v.  48).  The  word 
"  perfect "  is  used  in  the  N.  T.  of  Christians  who  have  at- 
tained maturity  of  character  and  understanding  (Col.  i. 
28;  iv.  12;  Phil.  iii.  15).  And  entire.  Sound,  healthful, 
complete  in  all  parts  of  the  spiritual  life.  Lacking  in 
nothing.  A  negative  explanation,  corresponding  to  the 
positive  entire. 

3.  Believing  Prayer  Gains  Wisdom. 

5-8.  But  if  any  of  you  lacketh  wisdom,  let  him  ask  of  God,  who  giveth  to 
all  liberally  and  upbraideth  not ;  and  it  shall  be  given  him.  But  let  him  ask 
in  faitli,  nothing  doubting  :  for  he  thatdoubteth  is  like  the  surge  of  the  sea 
driven  by  the  wind  and  tossed.  For  let  not  that  man  think  that  he  shall 
receive  anything  of  the  Lord  ;  a  doubleminded  man,  unstable  in  all  his 
ways. 

5.  But  if  any  of  you  lacketh  wisdom.  If  you  need 
a  higher  wisdom  to  see  trial  in  its  true  light.  As  Paul  is 
known  as  the  Apostle  of  Faith,  John  the  Apostle  of  Love, 
Peter  the  Apostle  of  Hope,  so  James  is  the  Apostle  of 
Wisdom.  Paul's  prayer  for  wisdom  (Eph.  i.  17-23)  may 
serve  as  a  divine  commentary  on  this  whole  passage. 
Let  him  ask  of  God.     As  Solomon  did  (i  Kings  iii.  9-12). 


I.  6-8.]  CHAPTER  I.  21 

Who  giveth  to  all  liberally,  God  giveth  simply,  frankly, 
generously.     Only  here  in  N.    T,     And  upbraideth  not. 

Bengel  :  "He  gives  no  repulse;  when  He  gives  good 
things  He  neither  upbraids  us  with  our  past  folly  and  un- 
worthiness,  nor  with  future  abuse  of  His  goodness."  The 
thought  is  similar  to  Matt.  xii.  20.  And  it  shall  be  given 
him.     An  echo  of  our  Lord's  promise  (Matt.  vii.  7). 

6.  But  let  him  ask  in  faith.  This  is  a  particular 
statement  how  prayer  must  be  made.  We  must  pray  in 
the  confident  assurance  of  being  heard  (Mark  xi.  24). 
Nothing  doubting.  Doubt  of  the  power  of  prayer  is  the 
first  hindrance.  In  learning  to  pray  aright,  watchful- 
ness, sobriety  of  mind,  and  confidence  in  Christ's  readi- 
ness to  answer  prayer  are  of  great  help.  We  must  also 
fight  against  distraction  (the  opposite  of  internal  collect- 
edness),  dulness,  coldness,  and  dryness.  When  these 
hindrances  are  happily  overcome,  then  begins  the  main 
struggle,  to  sacrifice  our  own  will  to  God,  that  God  may 
give  us  His  Holy  Spirit.  For  he  that  doubteth  is  like 
th3  surge  of  the  sea  driven  by  the  wind  and  tossed. 
The  man  who  is  in  doubt,  who  has  no  steadfastness,  is  like 
the  unresting  wave  of  the  sea.  In  Isa.  Ivii.  20  the  sea  is 
used  as  a  type  of  restlessness.     (See  also  Jude  13.) 

7.  For  let  not  that  man  think  that  he  shall  receive 
anything  of  the  Lord.  For  the  Lord  will  not  answer 
such  prayer.  Confidence  in  Jesus  as  an  Intercessor  is  the 
key  to  heaven.  Prayer  comes  ever  nearer  to  its  perfec- 
tion in  proportion  as  it  becomes  a  prayer  in  the  name 
of  Jesus  (John  xiv.  13,  14  ;  xv.  16  ;  xvi.  23,  24).  By  Lord 
is  meant  God,  without  reference  here  to  any  particular 
Person  of  the  Trinity,  as  in  iv.  10,  15  ;  v.  4,  10,  11. 

8.  A  doubleminded  man.  Only  here  and  iv.  8  in  the 
N.  T.  Properly  a  man  having  tzuo  souls,  as  we  speak  of 
a  double-tongued  man.     Hermas  in  the  Shepherd  {\:!i..),  a 


28  GENERAL  EPISTLE  OF  JAMES.  [i.  9,  lo. 

work  written  early  in  the  second  century,  has  a  whole 
chapter  of  comment  on  this  verse.  Unstable.  Unsettled, 
restless,  inconsistent,  attempting  to  serve  two  masters 
(Matt.  vi.  24),  halting  between  two  opinions  (i  Kings  viii. 
21).  Only  here  and  iii.  8  in  the  N.  T.  In  all  his  ways. 
Being  governed  by  impulse,  he  is  not  only  unsettled  in 
his  thoughts  and  views,  but  also  inconsistent  and  un- 
steady in  his  actions.     No  one  can  rely  on  him. 

4.  The  Perishableness  of  Riches. 

9-11.    But  let  the  brother  of  low  degree  glory  in  his  high  estate :  and  . 
the  rich,  in  that  he  is  made  low  :  because  as  the  flower  of  the  grass  he  \ 
shall  pass  away.    For  the  sun  ariseth  with  the  scorching  wind,  and  wither-    J 
eth  the  grass  ;  and  the  flower  thereof  falleth,  and  the  grace  of  the  fashion 
of  it  perisheth  :  so  also  shall  the  rich  man  fade  away  in  his  goings. 

9.  But  let  the  brother  of  low  degree.  That  is,  a  Chris- 
tian brother  who  is  poor.     Glory  in  his  high  estate.    For 

in  the  kingdom  of  God  we  all  are  brothers,  and  there  is 
no  respect  of  persons  (ii.  i,  9).  The  poor  in  the  things  of 
this  world  attain  the  heavenly  dignity  of  becoming  mem- 
bers of  Christ,  children  of  God,  and  heirs  of  heaven  (Rom. 
viii.  16,  17). 

10.  And  the  rich,  in  that  he  is  made  low.  Let  the 
rich  brother  glory  in  his  humiliation,  rejoice  that  he  has 
learnt  the  emptiness  of  all  worldly  distinctions,  that  he 
no  longer  "  sets  his  hope  on  the  uncertainty  of  riches, 
but  on  God  "  (i  Tim.  vi.  17).  There  were  indeed  not 
many  rich  or  mighty  among  the  early  Christians  (i  Cor. 
i.  26),  yet  even  before  the  death  of  Christ  we  read  of  a 
Nicodemus,  a  Zacchaeus,  and  a  Joseph  of  Arimathaea. 
Because  as  the  flower  of  the  grass  he  shall  pass  away. 
A  general  truth  applicable  to  all,  but  especially  neglected 
by  the  rich.  The  quotation  (given  more  fully  in  i  Pet. 
i.  24)  is  from  Isa.  xl.  6. 


I.  [I,  12.]  CHAPTER  T.  29 

11.  For   the  sun   ariseth   with    the   scorching    wind. 

This  illustration  may  be  taken  from  the  burning  sirocco, 
which,  at  times,  especially  in  spring,  blows  from  the 
Eastern  desert  over  Palestine,  withering  all  the  young 
vegetation  (Jonah  iv.  8).  And  withereth.  The  aorist 
tenses,  in  the  original,  give  liveliness  to  the  picture,  and 
signify  how  suddenly  the  grass  withered.  The  grass. 
Including  the  beautiful  wild  flowers.  And  the  flower 
thereof  falleth.  A  very  graphic  description.  On  ac- 
count of  the  blighting  of  the  plant,  we  see  the  flower  not 
only  fading,  but  actually  falling  off.  And  the  grace  of 
the  fashion  of  it  perisheth.  The  grace  and  beauty  of  its 
appearance  is  destroyed.  So  also  shall  the  rich  man 
fade  away.  A  general  truth,  with  no  special  reference 
to  the  rich  brother.  In  his  goings.  In  his  wanderings 
in  pursuit  of  business  or  pleasure,  perhaps  with  a  special 
reference  to  the  activity  manifested  by  the  Jews  in  trading. 

5.  The  Reward  of  the  Endurance  of  Trial. 

12.  Blessed  is  the  man  that  endureth  temptation  :  for  when  he  hath  been 
approved,  he  shall  receive  the  crown  of  life,  which  the  Lord  promised  to 
them  that  love  him. 

12.  Blessed.  There  is  a  difference  between  happiness 
and  bliss  or  blessedness.  Mere  happiness  cannot  satisfy 
the  spiritual  nature  of  man,  for  happiness  is  a  selfish  im- 
pulse seeking  a  complete  life  in  the  world.  Blessedness 
can  only  be  found  where  there  is  peace,  resulting  from 
the  assurance  of  forgiveness  of  sins  and  from  Christian 
contentment.  Is  the  man  that  endureth  temptation. 
This  verse  proves  that  the  temptations  of  verse  2  refer  to 
trials,  but  the  blessing  is  in  store  for  all  who  overcome 
any  form  of  temptation.  The  blessing  lies  not  in  the 
trial,  but  in  its  work  on  the  soul,  in  the  victorious  endur- 
ance of  the  trial  (i  Pet.  ii.  20).     The  sufferings  and  trials 


30  GENERAL  EPISTLE  OF  JAMES.  [i.  12. 

of  a  Christian  are  veils  beneath  which  the  love  of  God 
conceals  itself,  and  may  be  regarded  partly  under  the 
point  of  view  of  fatherly  cJiastisenient,  partly  under  that 
of  fatherly  trial  (Rev.  iii.  19).  The  higher  a  believer 
stands  in  the  kingdom  of  God,  the  more  will  he  experi- 
ence, internally  or  externally,  the  chastening  hand  (Acts 
xiv.  22;  2  Tim.  ii.  11,  12  ;  Rom.  viii.  17).  For  when  he 
hath  been  approved.  He  is  approved  because  he  has 
victoriously  endured,  and  this  approval  is  the  reason  why 
he  shall  receive  the  crown  of  life.  This  crown  consists 
in  life  eternal  (i  John  ii.  25).  The  nearest  parallels  to 
our  passage  are  Rev.  ii.  10  ;  2  Tim.  iv.  8  ;  i  Pet.  v.  4. 
Although  eternal  life  begins  in  this  present  life  (John  iii. 
36;  V.  24;  xvii.  3),  and  is  enhanced  at  the  time  of  the 
believer's  death  (Phil.  i.  23),  its  fulness  is  only  attained 
in  the  completed  kingdom  of  God.  The  believer  will 
not  receive  this  crown  at  the  time  of  the  trial,  nor  even 
at  the  particular  judgment  of  approval  that  awaits  him  at 
death,  but,  as  we  learn  from  2  Tim.  iv.  8  and  i  Pet.  v.  4, 
at  the  time  of  the  Second  Advent.  Which  the  Lord 
promised.  It  is  highly  probable  that  in  this  verse  we 
have  a  record  of  the  oral  teaching  of  the  Lord  Jesus,  such 
as  we  have  in  Acts  xx.  35.  To  them  that  love  him.  So 
also  ii.  5.  According  to  John  xiv.  21,  23,  holy  obedience 
and  holy  love  are  esssential  features  of  the  Christian  life. 
Love  to  Christ  is  one  with  love  to  the  Triune  God,  for 
Christ  is  the  centre  and  resting-point  of  the  Godhead. 
Promises  to  those  that  love  God  are  given  also  in  i  Cor. 
ii.  9 ;  2  Tim.  iv.  8. 

6.  The  Development  of  Sin. 

13-15.  Let  no  man  say  when  he  is  tempted,  I  am  tempted  of  God  :  for 
God  cannot  be  tempted  with  evil,  and  he  himself  tempteth  no  man  :  but 
each  man  is  tempted,  when  he  is  drawn  away  by  his  own  lust,  and  enticed. 


I.  13,  14.]  CHAPTER  I.  31 

Then  the  lust,  when  it  hath  conceived,  beareth  sin  :  and  the  sin,  when  it  is 
fullgrown,  bringeth  forth  d^ath. 

James  here  profoundly  depicts  the  development  of  sin 
in  the  personal  life  of  the  individual. 

13.  Let  no  man  say  when  he  is  tempted.  This  refers 
to  a  subjective  temptation.,  inciting  to  evil.  I  am  tempted 
of  God.  The  Greek  is  from  God.  Let  no  one  seek  to  trace 
the  temptation,  even  indirectly,  to  God,  as  if  God  was 
the  remote  cause,  and  thus  seek  to  transfer  the  guilt  from 
himself.  This  is  a  common  plea :  "  God  has  placed  me 
in  such  evil  surroundings,  therefore  He  is  responsible  for 
the  sin  to  which  I  am  driven."  For  God  cannot  be 
tempted  with  evil.  "  Cannot  be  tempted  "  in  the  Greek 
is  expressed  in  one  word,  found  only  here  in  the  N.  T. 
It  is  used  in  later  Greek  writers  in  the  sense  of  untried, 
unversed,  and  so  some  would  translate,  as  in  the  margin 
of  the  Revised  Version,  God^  is  untried  in  evil.  But  the 
following  clause,  which  is  its  exact  correlative  in  the 
active  voice,  makes  it  certain  that  James  used  the  word 
here  in  the  sense  of  iinteniptable.  The  thought  is,  God  is 
untemptable  in  regard  to  evil  tilings,  He  is  Himself  abso- 
lutely unsusceptible  to  evil,  and  he  himself  tempteth  no 
man.  Such  is  the  purity  and  holiness  of  God's  nature 
that  it  is  utterly  impossible  for  us  to  suppose  that  it  is 
from  Him  that  our  temptations  to  evil  and  sin  proceed. 
The  trials  which  God  sends  aim  to  strengthen  and  purify 
us.     (See  i.  2,  12.) 

14.  But  each  man  is  tempted.  The  margin  of  R.  V. 
rejects  the  comma  after  tempted  and  translates,  tempted 
by  his  ozvn  Inst,  being  draivn  aivay\>y  it,  and  enticed.  The 
thought  is  almost  the  same.  When  he  is  drawn  away 
by  his  own  lust.  This  evil  lust  does  not,  however,  ex- 
clude the  presence  of  an  external  tempter,  who  brings  the 
temptation  home  and  directs  it  ;  but  unless  there  was  in 


32  GENERAL  EPISTLE  OF  JAMES.  [i.  15. 

each  man  *'  his  own  lust,"  the  external  tempter  would 
have  no  power.  When  lust  awakes,  there  is  formed  a 
fancy  picture  which  presents  itself  to  lust  with  a  mighty 
incitement  and  allurement.  If  man  is  able  to  put  to 
flight  this  fancy  picture,  he  conquers  in  the  temptation, 
and  the  voice  of  truth  is  again  distinctly  heard  within. 
The  great  danger  lies  in  retaining  this  picture  in  the  soul, 
for  there  lust  gains  inner  strength  and  increases  to  passion. 
And  enticed.  The  first  effect  of  lust  is  to  draxv  azvay  the 
man  from  his  own  true  self,  and  the  second  to  allure  him 
to  a  definite  bait.  We  have  an  example  of  this  entice- 
ment, and  the  steps  leading  to  it,  in  the  history  of  the 
Fall  of  Eve  (Gen.  iii.  6;  i  John  ii.  16).  Her  lust,  her 
delight  in  beholding,  ended  with  the  sinful  action. 

15.  Then  the  lust,  when  it  hath  conceived.  In  eveiy 
temptation  there  is  great  danger  in  dallying ;  with 
each  moment  passion  rises,  and  when  lust  increases  to 
passion,  "  lust  conceives,"  in  that  it  becomes  the  fertiliz- 
ing, impelling,  and  compelling  motive  for  the  choosing 
and  deciding  will.  Then  sin  is  born,  for  lust  beareth  sin. 
With  the  inner  decision  sin  is  already  born,  for  the  man 
has  now  made  his  choice.  Yet  sin  is  finished  only  ^hcn 
by  means  of  execution  it  becomes  an  action.  And  the  sin, 
when  it  is  fullgrown,  bringeth  forth  death.  It  brings 
spiritual,  bodily,  and  eternal  death — inner  and  outer 
misery,  a  witness  of  the  deceitfulness  of  sin  (Heb.  iii.  13  ; 
Eph.  iv.  22).  The  thought  of  this  verse  is  also  illustrated 
by  Rom.  vi.  21-23;  viii.  6;  Matt.  vii.  13,  14.  English 
Commentators  call  attention  to  the  marvellous  allegory  of 
Sin  and  Death  in  Milton's  Paradise  Lost  (Book  II.  745- 
814),  elaborated  from  this  passage  of  James. 

7.  The  Perfect  Gifts  of  God. 

16-18.     Be  not  deceived,  my  beloved  brethren.     Every  good  gift  and  every 
perfect  boon  is  from  above,  coming  down  from  the  Father  of  Hglits,  with 


I.  i6,  17.]  CHAPTER  I.  33 

whom  can  be  no  variation,  neither  shadow  that  is  cast  by  turning.  Of  his 
own  will  he  brought  us  forth  by  the  word  of  truth,  that  we  should  be  a 
kind  of  firstfruits  of  his  creatures. 

16.  Be  not  deceived,  my  beloved  brethren.  This  is  a 
link  between  verses  15  and  17,  and  partly  refers  to  what 
precedes,  but  especially  to  what  follows.  The  same 
phrase  is  found  in  1  Cor.  vi.  9;  xv.  33  ;  Gal.  vi.  7. 

17.  Every  good  gift  and  every  perfect  boon.  The 
whole  clause  is  an  hexameter  line,  and  may  be  a  quota- 
tion from  an  Hellenistic  hymn.  Other  examples  of  verse 
quotations  in  the  N.  T.  are  found  in  Tit.  i.  12  ;  i  Cor.  xv. 
33  ;  Acts  xvii.  28  ;  possibly  also  in  John  iv.  35  ;  Heb.  xii. 
13  ;  I  Tim.  iii.  16.  Some  commentators  draw  a  distinc- 
tion between^///  ox  giving  2.\\6.  boon,  as  if  the  former  re- 
ferred to  temporal  gifts  and  the  latter  to  spiritual  gifts, 
but  this  is  unnecessary.  Only  good  gifts  come  from  God, 
and  all  good  gifts  come  only  from  God.  Is  from  above. 
That  is,  from  heaven.  Coming  down  from  the  Father  of 
lights.  This  explains  "  is  from  above."  Bengel  :  "The 
title  of  Father  is  here  peculiarly  appropriate,  as  '  He 
brought  us  forth  '  follows  in  the  next  verse.  He  stands 
to  us  in  the  place  both  of  father  and  mother.  Besides, 
He  is  the  Father  of  lights  in  the  kingdom  of  grace  and 
glory  ;  and  therefore  much  more  is  He  the  Light  itself 
(i  John  i.  5).  God  is  the  Father  of  all  lights,  the  lights 
of  nature  as  well  as  of  grace."  With  whom  can  be  no 
variation.  The  meaning  of  the  Greek  is,  there  is  no 
room  for  variation,  negativing  not  only  the  fact  but  also 
the  posibility  of  variation.  (See  Lightfoot  on  Gal.  iii.  28.) 
The  light  of  the  heavenly  bodies  (sun,  moon)  is  con- 
stantly changing,  but  with  God,  the  Father  of  the  lights, 
there  is  no  change  or  variation,  for  God  is  incapable  of 
change  in  His  own  nature.  Neither  shadow  that  is  cast 
by   turning.     Nor   shadow   (in    consequence)  of  cJiange. 

3 


34  GENERAL  EPISTLE  OF  JAMES.  [i.  i8. 

God's  light  outshines  all,  it  cannot  be  obscured  by  any- 
thing ;  no  changes  in  this  lower  world  can  cast  a  shadow 
on  the  unchanging  Fount  of  light,  for  God  is  incapable 
of  being  changed  by  the  action  of  others  {shadozu).  (See 
Mai.  iii.  6;   Heb.  xiii.  8.) 

1 8.  Of  his  own  will.  So  far  from  God  tempting  us  to 
evil,  His  zvill  is  the  cause  of  our  regeneration  (Eph.  i.  5  ; 
John  i.  13).  It  was  an  act  of  His  goodness  and  mercy 
(i  Pet.  i.  3  ;  Tit.  iii.  5).  He  brought  us  forth.  The 
verb  itself  shows  that  the  discourse  is  of  the  new  birth, 
and  not  of  the  natural  birth.  By  the  word  of  truth. 
The  Gospel  is  called  the  word  of  t rut Ji,  because  "  truth  in 
its  entire  reality  is  inherent  in  it  "  (Harless  on  Eph. 
i.  13).  James  says  that  the  new  birth  takes  place  by 
means  of  the  preached  word,  and  so  does  Peter  (i  Pet. 
i.  23).  James  is  writing  to  adults,  who  had  been  regen- 
erated to  faith  by  the  preaching  of  the  Word,  and  who 
through  that  Word  received  the  Holy  Spirit  that  they 
might  believe  on  Christ  and  be  baptized  into  His  name 
(ii.  7).  And  to  this  day  unbaptized  adults  must  first  be 
regenerated  to  faith  before  they  can  be  baptized.  For  it 
is  certainly  wrong  to  say  that  we  are  regenerated  by 
faith.  We  are  regenerated  by  the  Holy  Spirit  to  faith. 
It  is  the  creative  energy  of  God  in  us  which  produces  faith. 
This  new  thing  in  us,  the  new  birth  in  its  strict  sense,  is 
the  gracious  presence  of  God  the  Holy  Spirit  in  us.  Peter, 
however,  defines  the  "  word  of  truth  "  more  freely  as  '*  the 
w^ord  of  good  tidings  which  was  preached  "  (i  Pet.  i.  25), 
and  this  word  points  also  to  baptism  as  a  means  of  regen- 
eration (Acts  ii.  38  ;  John  iii.  5  ;  Tit.  iii.  5).  There  is  no 
conflict  here.  Baptism  is  nowhere  regarded,  either  by 
James,  Peter,  or  Paul,  as  an  external  or  symbolical  act, 
attesting  simply  to  the  fact  of  a  regeneration  which  had 
already  taken  place.     Paul  especially  lays  stress   on  the 


I.  19.]  CHAPTER  I.  35 

fact  that  the  Hving  fellowship  with  Christ  begins  in  bap- 
tism, when  the  Spirit  of  God  is  communicated  to  us,  and 
we  put  on  Christ  (Rom.  vi.  3-5  ;  Gal.  iii.  27).  Before  his 
baptism  the  believer  has  no  assurance  of  his  justification 
(Acts  xxii.  16;  Eph.  v.  56;  Acts  ii.  38),  nor  of  the  fact 
tliat  the  principle  of  the  new  life  has  been  implanted  in 
him.  That  we  should  be  a  kind  of  firstfruits.  This  ex- 
presses the  aim  of  the  new  birth.  Lev.  xxiii.  10  and 
Deut.  xxvi.  2  shed  light  on  this  passage.  The  offering  of 
the  "  firstfruits  "  was  a  symbol  of  the  consecration  of  the 
whole.  HUTHER:  "  They  are  a  kind  of  a  firstfruits  of 
God's  creatures,  because  they,  as  being  born  of  God,  are 
dedicated  to  God  first  among  all  His  creatures."  These 
firstfruits  are  a  pledge  of  a  fuller  harvest.  Of  his 
creatures.  The  whole  creation,  groaning  and  travailing 
in  pain  tc^  ?r  until  now,  will  finally  partake  in  the 
blessings  of  redemption  and  be  delivered  from  the  bond- 
age of  corruption  (Rom.  viii.  19-22). 

8.  The  Evil  Results  of  Wrath. 

19-21.  Ye  know  this,  my  beloved  brethren.  But  let  every  man  be  swift 
to  hear,  slow  to  speak,  slow  to  wrath  :  for  the  wrath  of  man  worketh  not 
the  righteousness  of  God.  Wherefore  putting  away  all  filthiness  and  over- 
flowing of  wickedness  receive  with  meekness  the  implanted  word,  which 
is  able  to  save  your  souls. 

19.  Ye  know  this,  my  beloved  brethren.  Or,  knozv  ye, 
on  the  ground  of  their  new  birth,  possessing  *'  the  firstfruits 
of  the  Spirit  "  (Rom.  viii.  23),  James  now  presses  upon 
his  converts  three  things  in  particular.  But  let  every 
man  be  swift  to  hear,  slow  to  speak,  slow  to  wrath.  A 
general  admonition  applicable  to  all  Christians,  especially 
to  those  beginning  the  Christian  life.  Alford  :  "  Be 
eager  to  listen,  not  eager  to  discourse ;  the  former  may 
lead   to  implanting  or  strengthening  the  new  life,  the 


36  GENERAL  EPISTLE  OF  JAMES.  [i.  20,  21. 

latter  to  wrath  and  suddenness  of  temper,  so  often 
found  in  the  wake  of  swift  rejoinder  and  ready  chat- 
tering." 

20.  For  the  wrath  of  man  worketh  not  the  righteous= 
ness  of  God.  That  is,  righteousness  in  the  sight  of  God, 
that  which  is  right  before  God,  The  idea  of  righteous- 
ness wrought  by  God  is  here  altogether  unsuitable. 

21.  Wherefore  putting  away  all  filthiness  and  over- 
flowing of  wickedness  {jiialicc).  In  order  that  the 
growth  of  the  heavenly  seed  of  the  Word  may  not  be 
choked  in  our  hearts,  let  us  put  off,  like  clothes,  these 
filthy  garments.  Two  classes  of  sins  are  referred  to,  the 
sensual  and  the  malignant.  The  first  class  is  opposed  to 
holiness,  consisting  of  sins  against  one's  own  personality 
(i  Cor.  vi.  18)  ;  the  second  to  righteousness  (2  Cor.  vii.  i), 
consisting  of  sins  against  one's  neighbor.  Receive  with 
meekness  the  implanted  {inborii)  word.  This  implanted, 
rooted  woxdi,  whose  property  it  is  to  root  itself  like  a  seed 
in  the  heart,  is  tlic  ivord  of  trutJi  through  which  we  have 
been  regenerated.  Compare  the  parable  of  the  Sower 
(^Matt.  xiii.  3-23;  also  Matt.  xv.  13;  i  Cor.  iii.  6).  It  is 
the  Gospel,  which  is  able  to  save  your  souls,  ''  for  it  is 
the  power  of  God  unto  salvation  to  every  one  that  be- 
lieveth"  (Rom.  i;  16).  The  new  birth  from  God  is  a 
creative  act,  and  its  immediate  result  affects  the  spiritual 
life  of  the  whole  man,  inasmuch  as  he  is  thereby  made 
partaker  of  a  new  vital  energy,  which  is  able  to  guide  the 
ethical  tendency  of  his  nature  in  conformity  with  the  will 
of  God,  because  it  is  of  God.  We  may  draw  this  dis- 
tinction between  regeneration  and  conversion,  that  re- 
generation as  a  divine  act  is  accomplished  in  the  spirit  of 
man,  the  %vord  is  implanted, — while  in  conversion,  that 
which  takes  place  is  accomplished  in  the  mind  of  man, 
as  a  conscious,  individual,  and  personal  tendency  of  the 


I.  22-24.]  CHAPTER  I.  37 

will.  When  the  word  of  God,  as  Law  and  Gospel,  makes 
the  right  impression  on  a  human  soul,  a  twofold  effect 
will  also  be  produced,  namely,  repentance  and  faith. 

9.  Be  Ye  Doers  of  the  Word. 

2:2-25.  But  be  ye  doers  of  the  word,  and  not  hearers  only,  deluding  your 
own  selves.  For  if  any  one  is  a  hearer  of  the  word,  and  not  a  doer,  he  is 
like  unto  a  man  beholding  his  natural  face  in  a  mirror  :  for  he  beholdeth 
himself,  and  goeth  away,  and  straightway  forgetteth  what  manner  of  man 
he  was.  But  he  that  looketh  into  the  perfect  law,  the  law  of  liberty,  and 
so  continueth,  being  not  a  hearer  that  forgetteth,  but  a  doer,  that  worketh, 
this  man  shall  be  blessed  in  his  doing. 

22.  But  be  ye  doers  of  the  word.  Of  that  word  which  is 
preached  unto  you,  "  the  word  of  truth"  (i.  18),  "  for  we 
are  his  workmanship,  created  in  Christ  Jesus  for  good 
works"  (Eph.  ii.  10).  (See  also  Matt.  vii.  24;  John  xiii. 
17  ;  I  John  ii.  6.)  And  not  hearers  only,  deluding  your 
own  selves.  The  hearer  deceives  and  ensnares  himself 
when  he  infers  that  the  mere  hearing  of  the  word  by  his 
outward  ear  will  suflfice  for  him. 

23.  For  if  any  one  is  a  hearer  of  the  word,  and  not  a 
doer,  he  is  like  unto  a  man  beholding  his  natural  face 
(Greek,  the  face  of  his  birth)  in  a  mirror.  The  mirrors  in 
use  at  this  period  were  of  polished  metal,  and  as  these 
presented  very  imperfect  images,  it  was  ea.sy  to  forget 
how  one  looked. 

24.  For  he  beholdeth  himself,  and  goeth  away,  and 
straightway  forgetteth  what  manner  of  man  he  was. 
So  those  who  are  only  hearers  of  the  word,  soon  forget 
how  Scripture  presents  to  each  one  the  pictureof  his  own 
soul.  Major:  "The  point  of  comparison  here  is  that 
the  Word  will  show  us  what  needs  to  be  cleansed  and 
amended  in  our  lives,  as  the  mirror  in  regard  to  our 
bodies.  It  shows  us  what  we  actually  are,  in  contrast  with 
what  our  deceitful  heart  paints  us  (i.  26) ;  it  shows  us  also 


j8  GENERAL  EPISTLE  OF  JAMES.  [1.25,26. 

what  is  the  true  ideal  of  humanity  which  we  are  called 
upon  to  realize  in  our  lives." 

25.  But  he  that  looketh  into  the  perfect  law,  the  laiv 
of  liberty.  That  which  James  here  calls  "  the  perfect  law 
of  liberty  "  is  nothing  else  than  tlic  zuord  of  truth  (i.  18), 
the  Gospel,  by  which  Christians  are  regenerated.  He 
calls  this  word  of  truth  a  law,  not  in  the  sense  in  which 
the  word  law  is  generally  used,  as  a  requirement  made  to 
man  from  without,  but  in  the  same  sense  as  Paul  speaks 
of  the  law  of  Christ "  (Gal.  vi.  2),  "  the  law  of  the  Spirit 
of  life  in  Christ  Jesus  "  (Rom.  viii.  2),  "  a  law  of  faith  " 
(Rom.  iii.  27), — as  a  rule  or  principle.  He  calls  it  the 
perfect  law,  probably  on  account  of  the  saying  of  Christ 
recorded  in  Matt.  v.  17,  because  it  completes  and  realizes 
perfectly  the  object  and  meaning  of  the  Mosaic  law 
(Rom.  iii.  31);  and  the  law  of  liberty,  probably  because 
of  Christ's  saying  recorded  by  John  (viii.  32,  34),  "  the 
truth  shall  make  you  free,"  and  "  if  the  Son  shall  make 
you  free,  ye  shall  be  free  indeed."  (See  also  Gal.  v.  i  ; 
2  Cor.  iii.  17.)  And  so  continueth,  being  not  a  hearer 
that  forgetteth,  but  a  doer  that  worketh,  this  man  shall 
be  blessed  in  his  doing.  He  who  appropriates  the  Gos- 
pel and  continues  in  a  life  of  obedience  finds  peace  and 
blessedness  in  this  life  and  in  the  world  to  come.  On 
blessedfiess  see  i.  12. 

10.   The  Essence  of  True  Religion. 

26,  27.  If  any  man  thinketh  himself  to  be  religious,  while  he  bridleth  not 
his  tongue  but  deceiveth  his  heart,  this  man's  religion  is  vain.  Pure  re- 
ligion and  undetiled  before  our  God  and  Father  is  this,  to  visit  the  father- 
less and  widows  in  their  affliction,  and  to  keep  himself  unspotted  from  the 
world. 

26.  If  any  man  thinketh  himself  to  be  religious.     If  he 

seemeth  to  be  or  imagines  that  he  is  truly  serving  God.   The 
word  religious  here  refers  to  external  worship.      While 


I.  27-1  CHAPTER  I.  35 

he    bridleth    not    his    tongue   but   deceiveth    his  heart. 

This  external  worship  consisted  in  much-talking,  in  not 
bridling  the  tongue.  To  some  zeal  in  talking  about  re- 
ligion is  a  sign  of  true  religion.  But  such  a  one  deceives 
himself,  for  there  is  no  reality  in  his  religion  (Matt.  xv. 
1 8), — this  man's  religion  is  vain. 

27.  Pure  religion  and  undefiled.  Religion  is  here  de- 
fined more  particularly  by  two  adjectives,  the  one  pos- 
itive and  the  other  negative.  Perhaps  we  may  with 
Bengel  distinguish  between  the  two, — "  proceeding  from 
pure  love  (internal),  and  removed  from  worldly  dcfilcnient 
(external)."  Before  our  God  and  Father.  That  is,  in 
the  sight  of  God  who  is  our  Father.  Is  this,  to  visit. 
That  is,  to  care  for,  to  look  after  and  provide  for.  The 
fatherless  and  widows  in  their  affliction.  This  had  a 
special  meaning  to  the  Jewish  Christians,  for  there  was  a 
special  curse  of  God  upon  those  who  afBicted  the  father- 
less and  widow  (Deut,  xxvii.  19).  (See  also  Ps.  Ixviii.  5.) 
And  to  keep  himself  unspotted  from  the  world.  Chris- 
tians must  live  in  the  world,  but  are  not  to  be  of  the 
world  (John  xv.  19).  They  must  preserve  themselves 
from  its  contaminating  influence.  James  without  giving 
an  exhaustive  description  of  true  religion  lays  stress  upon 
two  characteristic  marks:  (i)  a  manifestation  of  compas- 
sionate love,  and  (2)  purity  of  life. 


CHAPTER  11. 
II.  Warning  against  Respect  of  Persons. 

1-4.  My  brethren,  hold  not  the  faith  of  our  Lord  Jesus  Christ,  the  Lord  of 
glory,  with  respect  of  persons.  For  if  there  come  into  j'our  synagogue  a 
man  with  a  gold  ring,  in  fine  clothing,  and  there  come  in  also  a  poor  man 
in  vile  clothing  ;  and  ye  have  regard  to  him  that  weareth  the  fine  clothing, 
and  say.  Sit  thou  here  in  a  good  place  ;  and  ye  say  to  the  poor  man.  Stand 
thou  there,  or  sit  under  my  footstool ;  are  ye  not  divided  in  your  own  mind, 
and  become  judges  with  evil  thoughts  ? 

I.  My  brethren.  (Sec  i.  2.)  Specially  suitable  here, 
where  he  is  urging  them  to  brotherly  kindness.  Hold 
not  the  faith.  Margin  of  R.V.,  do  ye,  in  accepting  persons 
hold  the  faith  .  .  .  glory?  It  is  simpler  and  more  nat- 
ural to  regard  the  sentence  as  in  the  imperative.  Of  our 
Lord  Jesus  Christ.  That  is  the  faith  in  our  Lord  (Acts 
iii.  6;  Gal.  ii.  16;  Rom.  iii.  23).  See  notes  on  i.  i  and 
i.  3.  The  Lord  of  glory.  The  order  of  the  words  in 
the  Greek  is  remarkable.  Some  would  interpret  "the 
Christ  of  glory "  (Lange),  others,  "our  Lord  of  glory, 
Jesus  Christ,"  referring  to  i  Cor.  ii.  8  (De  Wette,  Wie- 
singer),  and  still  others,  "  of  our  glorious  Lord  Jesus 
Christ  "  (most  modern  commentators).  But  Bengel 
gives  a  perfectly  natural  and  easy  construction :  "  Glory 
is  put  in  apposition  with  Lord,  so  that  Christ  Himself 
is  called  the  Glory.  Thus  James  both  declares  him  to  be 
the  son  of  God  (Lord),  and  publishes  His  resurrection 
from  the  dead  {Glory).  Christ  is  the  Glory  ;  and  there- 
fore faith  in  Him  is  glorious,  and  the  faithful  are  glori- 
ous." Major  and  Bassett  accept  the  same  construction. 
Major  would   translate,  "the  faith    of    our    Lord   Jesus 

40 


11.  2,  3]  CHAPTER  11.  41 

Christ,  who  is  the  glory,"  and  cites  2  Pet.  i.  17;  Col.  i. 
27;  Rom.  ix.  4;  John  xvii.  22  ;  i.  14;  Heb.  i.  3,  and  refers 
to  the  similar  construction  in  i  Tim.  1.  i,  where  all  agree 
in  translating,  "  Christ  Jesus,  who  is  our  hope."  With 
respect  of  persons.  Here  James  refers  to  one  form  of 
the  transgression  of  the  spirit  of  true  religion.  In  spirit- 
ual matters,  no  partiality  is  to  be  shown  on  account  of 
worldly  distinctions,  whether  at  the  administration  of 
the  Lord's  Supper  (i  Cor.  xi.  21),  or  in  reproving  sin 
(i  Tim.  V.  21),  or  in  seating  believers  in  Christian  assem- 
blies for  public  worship,  as  Jure. 

2.  For  if  there  come  into  your  synagogue  {assembly). 
For  the  first  thirty  years  of  the  Christian  Church  there 
was  a  close  connection  between  the  Church  and  the 
Synagogue.  It  is  plain  that  this  meeting-place  was  open 
to  all,  Jews  and  Christians,  but  it  is  assumed  that  it  was 
mainly  under  Christian  direction.  A  man  with  a  gold 
ring.  The  wearing  of  rings  was  customary  among  the 
Jews  (Luke  xv.  22),  and  is  still  so.  For  men  to  wear 
rings,  especially  ear-rings,  is  now  regarded  as  a  sign  of 
effeminacy.  In  fine  clothing.  Orientals  love  to  array 
themselves  in  gorgeous  clothing.  In  the  Early  Church 
Christians  were  warned  against  fine  clothing  and  the 
wearing  of  rings  {Const.  Apost.  I.  3).  And  there  come 
in  also  a  poor  man  in  vile  clothing.  We  need  not  decide 
whether  these  two  men  are  Christians  or  not.  In  each 
case  we  must  suppose  the  man  is  a  stranger,  and  each 
has  his  place  assigned  to  him  simply  on  the  ground  of 
the  appearance  of  his  clothing,  whether  it  is  "  fine  "  or 
"  shabby." 

3.  And  ye  have  regard  to  him  that  weareth  the  fine 
clothing,  and  say,  Sit  thou  here  in  a  good  place  ;  and  ye 
say  to  the  poor  man,  Stand  thou  there,  or  sit  under  my 
footstool.     That  is,  sit  on  the  floor,  below  or  close  to  my 


42  GENERAL  EPISTLE  OF  JAMES.  [H-  4-  5- 

footstool.  It  is  difficult  to  see  how,  in  the  face  of  these 
plain  words  of  James,  the  system  of  renting  pews  can  be 
defended  or  continued,  as  long  as  the  free  seats  for  the 
poor  and  strangers  are  placed  in  the  least  desirable  part 
of  the  church.  The  inequalities  of  rank  and  station  are 
sufficiently  acknowledged  in  the  distinctions  of  common 
life,  without  emphasizing  it  in  the  house  of  God.  Stran- 
gers entering  a  place  of  worship  should  be  provided  with 
the  most  desirable  seats. 

4.  Are  ye  not  divided  in  your  own  mind?  If  we 
translate  this  difficult  passage  so,  the  thought  is,  you 
have  not  a  single  eye,  you  are  double-minded  (i.  8),  you 
are  influenced  by  worldly  considerations,  and  look  to  the 
world,  and  not  to  Christ  only  ;  you  have  fallen  into  a  con- 
tradiction with  your  faith  (ii.  i).  A  more  natural  trans- 
lation is  the  one  given  in  the  margin  of  the  R.  V.,  Do  yc 
not  make  distinctions  among  yonr selves?  And  become 
judges  with  evil  thoughts.  That  is,  judges  biased  by 
evil  and  unfair  reasoning.  James  calls  them  judges,  be- 
cause in  their  conduct  they  expressed  their  judgment. 

12.  Fulfil  the  Royal  Law. 

5-91  Hearken,  my  beloved  brethren  ;  did  not  God  choose~them  that  arc 
poor  as  to  the  world  to  be  rich  in  faith,  and  heirs  of  the  kingdom  which  he 
promised  to  them  that  love  him  ?  But  ye  have  dishonoured  the  poor  man. 
Do  not  the  rich  oppress  you,  and  themselves  drag  you  before  the  judgment- 
seats  ?  Do  not  they  blaspheme  the  honourable  name  by  the  which  ye  are 
called  ?  Howbeit  if  ye  fulfil  the  royal  law,  according  to  the  scripture,  Thou 
shalt  love  thy  neighbour  as  thyself,  ye  do  well :  but  if  ye  have  respect  of 
persons,  ye  commit  sin,  being  convicted  by  the  law  as  transgressors. 

5.  Hearken,  my  beloved  brethren.  (See  notes  on 
i.  2  ;  ii.  I.)  Did  not  God  choose  them  that  are  poor  as  to 
the  world  to  be  rich  in  faith  ?  Paul  speaks  in  the  same 
strain  in  that  remarkable  passage  in  i  Cor.  i.  27-29.  The 
sphere  within  which  this  riches  is  imparted  is  in  faith,  so 


II.  6-8.]  CHAPTER  II.  43 

far  as  they  believe,  and  the  riches  itself  consists  in  being 
"heirs  of  the  kingdom."  (Compare  Luke  vi.  20;  xii.  31, 
32.)  And  heirs  of  the  kingdom,  James  is  here  speak- 
ing of  the  future  kingdom  of  glory.  Paul  gives  great 
prominence  to  the  thought  that  believers  are  heirs,  "  if 
children,  then  heirs  ;  heirs  of  God,  and  joint-heirs  with 
Christ  "  (Rom.  viii.  17).  Which  he  promised  to  them 
that  love  him.     (See  notes  on  i.  12.) 

6.  But  ye  have  dishonoured  the  poor  man.  Instead 
of  showing  love  and  respect,  causing  him  to  forget  his 
earthly  surroundings,  you  have  openly  put  him  to  shame. 
Do  not  the  rich  oppress  you,  and  themselves  drag  you 
before  the  judgment=seats  ?  You  certainly  have  no  rea- 
son for  showing  such  obsequious  favor  to  the  rich  ;  they 
are  the  very  persons  who  are  persecuting  you  because 
you  are  Christians.  ^h.^sQ  judgment-scats  were  evidently 
the  Jewish  tribunals,  certainly  not  Christian  courts  of 
justice. 

7.  Do  not  they  blaspheme.  These  blasphemers  are 
unbelieving  Jews,  as  in  Acts  xiii.  45.  The  honourable 
name  by  the  which  ye  are  called,  or  zvhich  tvas  called 
upon  you.  The  question  is  whether  the  reference  is  to 
the  name  Christian,  which  was  apparently  in  use  at  An- 
tioch  before  45  A.  D.  (Acts  xi.  26),  and  used  afterwards 
by  Agrippa  (Acts  xxvi.  28),  and  by  Peter  (i  Pet.  iv.  16), 
or  whether  it  is  the  name  of  Christ  which  was  invoked 
over  each  individual  believer  at  the  time  of  his  baptism 
(Acts  ii.  38).  The  reference  to  baptism  seems  to  be  the 
better  explanation. 

8.  Howbeit  if  ye  fulfil  the  royal  law,  according  to  the 
scripture,  Thou  shalt  love  thy  neighbour  as  thyself. 
James  had  in  mind  not  only  Lev.  xix.  18,  but  also  the 
words  of  Christ  recorded  by  the  three  Synoptists  (Matt, 
xxii.    39;  Mark   xii.  31;  Luke   x.    27).     Love   to   one's 


44  GENERAL  EPISTLE  OF  JAMES.  [n.  9. 

neighbor  is  called  the  royal  law,  because  all  other  laws 
are  contained  in  it,  and  love  is  the  very  essence  of  the 
Gospel.  Paul  says,  "  he  that  loveth  his  neighbor  hath 
fylfiUed  the  law  "  (Rom.  xiii.  8  ;  Gal.  v.  14),  because  if  he 
has  this  love,  no  law  is  necessary;  if  he  has  it  not,  no  law 
is  sufficient,  for  this  free  impulse  of  love  to  one's  neigh- 
bor is  the  fruit  of  the  love  of  God  shed  abroad  in  our 
hearts  through  the  Holy  Ghost  (Rom.  v.  5).  Ye  do  well. 
Well  and  good ;  but  this  you  can  never  do,  as  long  as 
you  respect  persons. 

9.  But  if  ye  have  respect  of  persons,  ye  commit  sin, 
being  convicted  by  the  law  as  transgressors.  We  need 
not  here  decide  whether  by  tJie  laiv  James  meant  "  the 
royal  law  "  just  mentioned,  or  the  moral  law  in  general, 
which  latter,  however,  is  most  likely.  The  Word  is  the 
power  of  God  unto  salvation  (Rom.  i.  16;  James  i.  21), 
and  in  this  Word  we  must  abide  (John  viii.  31  ;  xv,  7). 
In  its  twofold  form  as  Law  and  Gospel,  it  has  the  power 
of  convicting  men  of  their  sins,  by  working  repentance 
and  faith.  There  is  a  threefold  use  of  the  law:  (i)  Po- 
litical, to  keep  order  in  society  ;  (2)  pedagogic,  to  awaken 
the  conviction  of  sin,  to  alarm  the  conscience,  and  thus 
to  become  a  schoolmaster  to  bring  men  to  Christ  ;  and 
(3)  didactic,  to  enlighten  the  regenerate.  Through  justi- 
fying faith  the  regenerate  enters  upon  a  new  relation  to  God 
and  to  the  law,  and  he  becomes  a  partaker  of  a  new  life. 
This  new  life  in  Christ  has  become  in  us  the  principle  of 
liberty,  and  Ave  live  our  life  after  the  impulse  of  the 
Spirit  (Rom.  viii.  14).  This  ideal  life,  however,  only  be- 
comes approximately  realized.  We  are  God's  children 
only  so  that  we  likewise  are  to  become  such.  No  one  at- 
tains to  a  perfectly  harmonious  life  of  liberty  this  side  of 
the  grave.  A  Christian,  therefore,  all  his  life,  will  need 
what  is  known  as  the  didactic  use  of  the  law. 


n.  10-12.]  CHAPTER  II.  4^ 

13.  Live  by  the  Law  of  Liberty. 

10-13.  For  whosoever  shall  keep  the  whole  law,  and  yet  stumble  in  one 
foint,  he  is  become  guilty  of  all.  For  he  that  said,  Do  not  commit  adultery, 
said  also,  Do  not  kill.  Now  if  thou  dost  not  commit  adultery,  but  killest, 
thou  art  become  a  transgressor  of  the  law.  So  speak  ye,  and  so  do,  as  men 
that  are  to  be  judged  by  a  law  of  liberty.  For  judgement  is  without  mercy 
to  him  that  hath  shewed  no  mercy:  mercy  glorieth  against  judgement 

10.  For  whosoever  shall  keep  the  whole  law,  and  yet 
stumble    in    one  point,    he    has    become   guilty   of    all. 

James  seems  to  have  in  mind  one  who  thinks  himself  to 
be  religious  (i.  26),  and  assumes  that  he  is  keeping  the 
whole  law.  This  verse  contains  a  general  statement,  con- 
firming the  thought  that  respect  of  persons,  though  it 
appears  only  as  a  transgression  of  the  law  of  love,  in- 
cludes the  transgression  of  the  whole  law.  This  agrees 
with  what  Paul  teaches,  "  whatsoever  is  not  of  faith  is 
sin  "  (Rom.  xiv.  23). 

11.  For  he  that  said,  Do  not  commit  adultery,  said 
also.  Do  not  kill.  Now  if  thou  dost  not  commit  adultery, 
but  killest,  thou  art  become  a  transgressor  of  the  law. 
The  spiritual  nature  and  the  unity  of  the  law  is  more 
fully  illustrated  in  this  verse.  There  is  only  one  Law- 
giver (iv.  12),  and  those  who  violate  His  will  in  one  point 
violate  His  whole  will.  The  order  of  the  commandments 
here,  as  in  Luke  xviii.  20 ;  Rom.  xiii.  9,  follows  an 
ancient  tradition,  as  old  as  the  Septuagint,  and  shows 
how  extensive  the  use  of  the  Greek  Bible  was  in  the  days 
of  Christ. 

12.  So  speak  ye,  and  so  do,  as  men  that  are  to  be 
judged.  James  sums  up  his  exhortations.  You  have 
been  regenerated  (i.  18);  the  implanted  Word  (i.  2i)work- 
eth  in  you  that  faith  (i.  3)  which  gives  freedom  to  Christ 
(see  notes  on  i.  25)  ;  you  are  now  living  under  the  Gospel, 
enjoying  the  glorious  liberty  of  the  children  of  God,  and 
your    responsibility  is    therefore   so    much   the    greater; 


46  GENERAL  EPISTLE  OF  JAMES.  [ii.  13, 

your  ideal  life  is  now  higher  than  when  under  the  law, 
and  the  judgment  will  be  the  more  severe,  for  now  you 
will  be  judged  by  a  law  of  liberty,  according  to  the  priv- 
ileges you  have  enjoyed  under  the  Gospel. 

13.  For  judgement  is  without  mercy  to  him  that  hath 
shewed  no  mercy.  What  a  terrible  warning  to  selfish, 
parsimonious,  and  worldly-minded  professing  Christians  ! 
The  failure  to  show  mercy  or  consideration  for  others 
forbids  us  to  expect  mercy  ourselves  at  the  time  of  judg- 
ment. This  is  one  aspect  of  the  great  law  of  divine  retri- 
bution. This  is  simply  a  reproduction  of  Christ's  plain 
teaching  (Matt,  vii,  i  ;  v.  7  ;  vi.  14).  See  also  the  parable 
of  the  Unmerciful  Servant  (Matt,  xviii.  21-35)  ^^^^1  the 
description  of  the  Final  Judgment  (Matt.  xxv.  41-46). 
flercy  glorieth  against  judgement.  That  is,  mercy  tri- 
umphs over  judgment.  The  principle  laid  down  here  is 
to  supply  the  rule  for  the  believer's  daily  life.  He  who 
shows  mercy,  who  gives  evidence  of  compassionate  love 
(ii.  1-9),  and  shows  his  faith  by  his  works  (ii.  14-26)  has 
the  joyful  confidence  that  he  will  be  justified  in  the  day 
of  judgment  (ii.  24),  for  mercy  will  triumph  over  the 
threatening  power  of  judgment.  James  continually  sup- 
ports his  warnings  by  an  appeal  to  the  final  judgment 
(v.  9,  12).  He  takes  certain  great  truths  for  granted — the 
more  responsibility  one  takes  upon  himself,  so  much 
heavier  a  judgment  has  one  to  expect  (iii.  i)  ;  the  advent 
of  the  Messianic  Judge  of  the  world  is  near  (v.  3,  7,  9) ; 
the  miseries  which  will  then  befall  the  ungodly  are 
already  in  the  act  of  coming  upon  them  (v.  i)  ;  the  day  of 
their  destruction  is  imminent  (v.  5) ;  the  judgment  shall 
consume  the  flesh  of  the  godless  as  fire  (v.  3),  and  over- 
take the  soul  of  the  unbeliever  with  eternal  death  (v.  20). 
All  this  is  in  perfect  harmony  with  the  teaching  of  the 
N.  T.     The  statement  of  James  that  Christians  are  to  be 


11.  14-26.]  CHAPTER  11.  47 

judged  "as  men  that  are  to  be  judged  by  a  law  of  lib- 
erty "  (ii.  12)  reminds  us  very  forcibly  of  the  saying  of 
Christ,  "  The  word  that  I  spake,  the  same  shall  judge 
them  in  the  last  day  "  (John  xii.  48). 


14.  The  Great  Law  of  Retribution,  Stated  in 
II.  13,  Illustrated. — At  the  Day  of  Judg- 
ment God  will  Render  to  every  Man  ac- 
cording TO  HIS  Works. — Faith  apart  from 
Works  is  Dead. 

14-26.  What  doth  it  profit,  my  brethren,  if  a  man  say  he  hath  faith,  but 
have  not  works  ?  can  that  faith  save  him  ?  If  a  brother  or  sister  be  naked, 
and  in  lack  of  daily  food,  and  one  of  you  say  unto  them,  Go  in  peace,  be  ye 
warmed  and  filled ;  and  yet  ye  give  them  not  the  things  needful  to  the 
body  ;  what  doth  it  profit  ?  Even  so  faith,  if  it  have  not  works,  is  dead  in 
itself.  Yea,  a  man  will  say.  Thou  hast  faith,  and  I  have  works  :  shew  me 
thy  faith  apart  from  thy  works,  and  I  by  my  works  will  shew  thee  my 
faith.  Thou  believest  that  God  is  one  ;  thou  doest  well  :  the  devils  also 
believe,  and  shudder.  But  wilt  thou  know,  O  vain  man,  that  faith  apart 
from  works  is  barren  ?  Was  not  Abraham  our  father  justified  bj'  works, 
in  that  he  offered  up  Isaac  his  son  upon  the  altar  ?  Thou  seest  that  faith 
wrought  with  his  works,  and  by  works  was  faith  made  perfect,  and  the 
scripture  was  fulfilled  which  saith,  And  Abraham  believed  God,  and  it  was 
reckoned  unto  him  for  righteousness  ;  and  he  was  called  the  friend  of  God. 
Ye  see  that  by  works  a  man  is  justified,  and  not  only  by  faith.  And  in  like 
manner  was  not  also  Rahab  the  harlot  justified  by  works,  in  that  she 
received  the  messengers,  and  sent  them  out  another  way  ?  For  as  the 
body  apart  from  the  spirit  is  dead,  even  so  faith  apart  from  works  is  dead. 

Although  it  is  difificult  to  make  a  logical  analysis  of  the 
whole  Epistle,  on  account  of  its  proverbial  character, 
nevertheless  we  can  readily  trace  a  progress  in  the  argu- 
ment. Christians  are  to  be  doers  of  the  Word  (i.  22  ; 
ii.  12),  not  hearers  only  (i.  21,  22,  25)  ;  he  who  assumes 
that  he  is  religious,  while  he  bridleth  not  his  tongue 
(i.  26),  deceiveth  his  own  heart,  for  such  a  man's  religion 
is  vain  ;  pure  religion  has  its  distinctive  marks  (i.  27),  and 
the  faith  that   shows  respect  of  persons  (ii.  i,  9)  is   not 


48  GENERAL  EPISTLE  OF  JAMES.  [ii.  14-18. 

that  faith  which  triumphs  and  saves  in  the  day  of  judg- 
ment (ii.  13),  for  then  "judgment  is  without  mercy  to 
him  that  hath  shewed  no  mercy."  James  now  proceeds 
to  illustrate  this  great  law  of  retribution,  and  to  discuss 
more  fully  the  nature  of  such  a  lifeless  profession  of 
faith. 

14.  What  doth  it  profit,  my  brethren,  if  a  man  say 
he  hath  faith.  If  he  thinketh  himself  to  be  religious. 
But  have  no  works.  Who  shows  no  mercy  (ii.  13),  who 
has  respect  of  persons  (ii.  9),  who  does  not  manifest  com- 
passionate love  (ii.  8),  who  does  not  keep  himself  un- 
spotted from  the  world  (i.  27),  who  bridleth  not  his  tongue 
(i.  26).  Can  that  faith  save  him  ?  Can  such  a  professed 
faith  save  him  at  the  day  of  judgment,  when  "judgment 
is  without  mercy  to  him  that  hath  shewed  no   mercy  " 

(ii.  13)? 

15,  16.  If  a  brother  or  sister  be  naked,  and  in  lack  of 

daily  food,  and  one  of  you  say  unto  them.  Go  in  peace, 
be  ye  warmed  and  filled  ;  and  yet  ye  give  them  not  the 
things  needful  to  the  body  ;  what  doth  it  profit  ?     We 

have  here  a  concrete  illustration  of  the  abstract  principle 
stated  in  verse  14.  John  makes  the  same  application 
(i  John  iii.  17). 

17,  Even  so  faith,  if  it  have  not  works,  is  dead  in 
itself.  We  have  here  the  application  of  the  preceding 
verses.  James  asserts  that  such  professed  faith,  spoken 
of  in  verse  14,  is  imvardly  dead,  it  has  no  life. 

18.  Yea,  a  man  {But  some  one)  will  say,  Thou  hast 
faith,  and  I  have  works.  James  has  not  only  shown 
that  such  professed  faith  is  of  no  value,  dead  in  itself,  but 
he  goes  on  to  say  that  its  existence  is  incapable  of  proof. 
He  supports  his  foregoing  argument  by  introducing,  as  it 
were,  a  friendly  speaker.  Shew  me  thy  faith  apart  from 
tJiy  works,  and   I  by  my  works  will  shew  thee  my  faith. 


II.  19-]  CHAPTER  JI.  49 

Prove  the  existence  of  your  faith,  if  you  can,  by  any  evi- 
dence except  that  of  works  ;  while  I,  by  my  works,  will 
exhibit  my  faith  in  the  only  way  in  which  proof  of  it  can 
be  given.  The  only  evidence  of  our  faith  which  we  can 
offer  in  this  life  in  the  sight  of  men  is  by  displaying  it  by 
our  works. 

19.  Thou  believest  that  God  is  one.  This  is  the  better 
attested  reading.  Some  ancient  authorities  read,  tJiere  is 
one  God.  Compare  the  great  confession  of  the  Jews, 
"  Hear,  O  Israel :  the  Lord  our  God  is  one  Lord  "  (Deut. 
vi.  4).  It  is  not  necessary  to  decide  whether  verse  19  is 
to  be  regarded  as  the  words  of  the  supposed  friendly 
speaker  of  verse  18,  or  of  James,  for  the  latter  accepts 
the  great  truth  here  taught,  and  continues  the  argument 
of  verse  17  with  the  next  verse.  Thou  doest  well.  Iron- 
ical. The  devils  [danoiis)  also  believe.  In  the  N.  T., 
the  demons  are  spoken  of  as  spiritual  beings,  at  enmity 
with  God,  and  having  power  to  afflict  man,  not  only  with 
disease,  but,  as  marked  by  the  frequent  epithet  "  un- 
clean," with  spiritual  pollution  also.  In  Acts  xix.  12,  13, 
they  are  defined  as  the  "  evil  spirits."  There  is  but  one 
Devil,  and  the  demons  are  "  the  angels  of  the  devil " 
(Matt.  XXV.  41).  And  shudder,  for  fear  and  horror  of 
their  punishment,  "  Art  thou  come  hither  to  torment  us 
before  the  time  ?  "  (Matt.  viii.  29).  The  thought  is.  Thou 
sayest  thou  hast  faith, — yes,  it  may  exist,  such  as  it  is, 
but  it  contains  only  the  same  elements  of  faith  which  the 
evil  angels  have,  who  shall  not  be  saved,  but  who  are 
reserved  unto  judgment  (2  Pet.  ii.  4),  even  unto  ever- 
lasting punishment  (Matt.  xxv.  41).  They  realize  their 
condition  and  shudder,  but  you  do  not  even  perceive 
your  deplorable  condition,  for  unless  you  repent,  the 
same  judgment  shall  overtake  you.  Mere  intellectual 
knowledge  and  mental  assent  do  not  constitute  true 
4 


50  GENERAL  EPISTLE  OF  JAMES.  [ii.  20,  21. 

faith.     Where  confidence  (loving  trust)  is  lacking,  there 
can  be  no  salvation. 

20.  But  wilt  thou  know,  O  vain  man.  That  man  is 
vam  or  empty,  in  whom  the  higher  wisdom  has  found  no 
entrance,  who  is  puffed  up  with  a  vain  conceit  of  his  own 
spiritual  insight.  That  faith  apart  from  works  is  barren. 
That  is  idle,  referring  to  the  internal  condition  and  nature 
of  faith.  Such  faith  profits  and  effects  nothing.  (Com- 
pare verse  1 7,  dead  in  itse/f.) 

21.  Was  not  Abraham  our  father.  James  now  cites 
the  example  of  Abraham  to  show  the  contrast  between 
a  mere  profession  of  faith,  that  cannot  save  (ii.  14)  either 
now  in  this  life  or  at  the  time  of  judgment  (ii.  13),  and 
true  faith,  that  has  works  as  its  fruit  (ii.  14,  17,  20).  Justi- 
fied by  works,  in  that  he  offered  up  Isaac  his  son  upon 
the  altar.  Justified,  not  simply  in  the  sense  "  he  proved 
himself  righteous"  (Calvin,  Philippi,  etc.),  in  the  sight  of 
men,  but  especially  "was  declared  righteous"  in  the 
sight  of  God,  at  the  particular  judgment  that  came 
upon  Abraham  at  the  time  of  his  death.  We  must  re- 
tain the  judicial  meaning  of  the  word.  God  declared 
Abraham  righteous  on  the  ground  of  his  works,  and  the 
work  which  in  God's  sight,  as  here  stated,  procured  for 
him  justification  was  the  sacrifice  of  his  son  Isaac. 
James  proves  the  reality  and  genuineness  of  Abraham's 
faith,  not  by  all  his  works  of  faith,  but  he  simply  singles 
out  one,  the  sacrifice  of  his  son.  With  Paul,  who  has  a 
different  object  altogether  in  view,  it  is  Abraham's  faith 
in  the  promise  of  a  son  that  justifies  (Gen.  xv.  5,  6 ;  Rom. 
iv.  3,  13-22);  in  the  Epistle  to  the  Hebrews  the  faith  of 
Abraham  is  illustrated  (i)  by  his  sojourning  in  a  land  not 
his  own  (Heb.  xi.  8-10),  and  (2)  by  offering  up  Isaac,  in 
the  faith  that  God  would  raise  him  up  again  from  the 
dead  (Heb.  xi.  17-19).     What  James  means  to  say  in  this 


II.  22.]  CHAPTER  II.  gl 

verse  is  this,  here  is  an  example  of  the  faith  I  mean,  not 
simply  your  profession  and  idle  talk. 

The  question  here  arises,  when  did  the  justification  by 
works,  of  which  James  (here  and  in  verse  24)  speaks,  take 
place  ?  It  is  true  indeed  that  Abraham  was  justified  before 
God  from  the  very  moment  he  believed,  and  to  this  j  ustifica- 
tion  by  faith  James  refers  in  verse  23, — but  of  this  James 
is  not  here  speaking,  for  he  has  specially  in  view  the  cold, 
barren  orthodoxy  of  the  Pharisaic  Christian  Jews,  fruit- 
less in  works.  It  is  also  true  that  men  could  only  see 
Abraham's  faith  by  its  evidence,  but  of  this  justification 
in  the  sight  of  men  James  is  not  now  thinking,  nor  did 
this  justification  of  which  James  speaks  take  place  at 
the  time  when  the  offering  was  made,  that  is  not  the 
thought  of  James, — for  the  participial  sentence  "  in  that 
he  offered  up  "  does  not  declare  the  time  of  justification, 
but  what  works  procured  for  Abraham  justification  in 
God's  sight.  The  whole  context  gives  us  the  key  to  the 
solution.  He  is  speaking  of  that  justification  that  takes 
place  when  the  final  salvation  shall  be  awarded  to  the 
believer  (ii.  12,  14),  whether  we  think  of  it  as  the  partic- 
ular judgment  at  death,  or  of  the  final  judgment  at  the 
last  day,  of  which  Christ  also  speaks,  "  For  in  the  day  of 
judgment,  by  thy  words  thou  shalt  be  justified,  and  by 
thy  words  thou  shalt  be  condemned  "  (Matt.  xii.  36,  37). 
(See  Introduction,  pp.   18-22.) 

22.  Thou  seest  that  faith  wrought  with  his  works, 
and  by  works  was  faith  made  perfect.  Some  would 
make  this  sentence  interrogative  as  in  the  margin  of 
R.  v.,  Secst  thou  .  .  .perfect?  This  statement  is  an 
inference  from  the  preceding  statement.  Abraham's 
faith  was  not  dead  in  itself  (ii.  17),  nor  idle  and  barren 
(ii.  20),  but  alive  and  active,  zvorking,  it  brought  forth 
fruit.     There  was  a  mutual  relation  between  faith  and 


52  GENERAL  EPISTLE  OF  JAMES.  [ii.  23,  24. 

works,  faith  was  being  tested  and  proved,  and  the  prov- 
ing of  Abraham's  faith  (i.  3)  had  its  perfect  work  (i.  4), 
and  faith  became  stronger  and  more  perfect  and  vic- 
torious. 

23.  And  the  scripture  was  fulfilled  which  saith,  And 
Abraham  believed  God,  and  it  was  reckoned  unto  him  for 
righteousness.  In  the  sacrifice  of  Isaac  the  statement  of 
Gen.  XV,  6,  spoken  some  twenty  years  before,  was  fulfilled. 
The  faith  which  Abraham  had,  at  the  time  he  believed 
in  the  promise  of  a  son  and  heir,  was  not  a  dead,  idle,  and 
barren  faith,  but  a  true,  genuine  faith,  and  God  reckoned  it 
unto  him  for  righteousness,  purely  because  he  believed 
God  at  that  very  time.  The  justification  of  which  James 
speaks  in  verses  21  and  24  does  not  refer  to  the  daily  justi- 
fication of  the  believer,  but  to  that  justification  which 
occurs  at  the  time  of  judgment.  And  he  was  called  the 
friend  of  God.  These  precise  words  are  not  found  in  the 
Hebrew  nor  in  the  Greek  Bible.  (See  2  Chron.  xx.  7  ;  Isa. 
xli.  8.)  In  Gen.  xviii.  17  the  Greek  Bible  reads  "  from 
Abraham,  my  son." 

24.  Ye  see  that  by  works  a  man  is  justified,  and  not 
only  by  faith.  James  does  not  here  refer  to  the  daily 
justification  by  which  the  believer  daily  receives  forgive- 
ness of  sins,  in  the  Pauline  sense  of  the  word,  but  he  is 
speaking  of  the  day  of  judgment  (ii,  13),  when  "  judg- 
ment is  without  mercy  to  him  that  hath  shewed  no  mercy," 
when  the  final  salvation  is  awarded,  and  men  are  rewarded 
according  to  their  works.  Then,  "  not  every  one  that  saith 
unto  Me,  Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven  ;  but  he  that  doeth  the  will  of  My  Father  which 
is  in  heaven  "  (Matt,  vii.  21),  for  "  by  their  fruits  ye  shall 
know  them"  (Matt.  vii.  20).  James  does  not  in  any 
way  deny  the  glorious  Pauline  doctrine  of  justification  by 
faith,  nor  has  he  denied  this  doctrine  in  ii.  14;  he  in  fact 


II.  25,  26.]  CHAPTER  II.  53 

explicitly  grants  that  righteousness  is  reckoned  through 
faith  (ii.  23)  in  the  strict  Pauline  sense,  "  for  Abraham 
believed  God,  and  it  was  reckoned  unto  him  for  righteous- 
ness ;  "  but  what  James  wishes  to  make  clear  is,  that  at 
the  time  of  judgment  in  the  day  when  final  salvation 
will  be  awarded  (ii.  12,  13),  then  such  professed  faith  in 
which  these  Pharisaic  Jewish  Christians  prided  and 
plumed  themselves,  which  has  not  in  it  the  very  thing 
that  constitutes  true  faith,  confidence,  trust,  and  love  to 
God,  will  not  avail  before  God,  "  for  at  the  righteous 
judgment  of  God,  he  will  render  to  every  man  according 
to  his  works  "  (Rom.  ii.  6). 

25.  And  in  like  manner  was  not  also  Rahabthe  harlot 
justified  by  works,  in  that  she  received  the  messengers, 
and  sent  them  out  another  way?  James  now  gives 
another  example  of  true  faith  ;  possibly  for  the  sake  of 
contrast  he  selects  Rahab  the  harlot.  In  Heb.  xi.  31  her 
faith  is  also  spoken  of,  and  she  is  mentioned  as  being  one 
of  the  ancestors  of  Christ  (Matt.  i.  5).  The  narrative  in 
Josh,  ii,  1-2 1  gives  us  the  history  of  the  genuineness  of 
her  f^ith. 

26.  For  as  the  body  apart  from  the  spirit  is  dead. 
When  Paul  speaks  of  man  as  consisting  of  body,  soul, 
and  spirit  (i  Thess.  v.  23),  he  does  not  mean  three  co- 
ordinate elements  in  man  ;  body  and  spirit  are  of  distinct 
natures,  but  the  soul  is  of  one  nature  with  the  spirit. 
The  spirit  is  the  inward  being  of  the  soul,  and  the  soul 
is  the  external  nature  of  the  spirit.  It  is  the  spirit  that 
gives  life  to  the  soul,  and  it  is  the  soul  that  animates  the 
body.  James  uses  a  very  forcible  illustration.  If  the 
spirit  leaves  the  body,  and  in  this  leaving  taking  also  the 
soul  with  it, — for  soul  and  spirit  are  never  separated, — 
then  the  body  is  dead, — nothing  is  left  but  a  corpse  ; 
even  so  faith  apart  from  works  is  dead.      Yes,  such  a 


54  GENERAL  EPISTLE  OF  JAMES.  [ii.  26. 

mere  lifeless  profession,  the  assent  of  the  intellect  to  certain 
dogmas  or  truths,  such  intellectual  knowledge  and  men- 
tal assent,  which  some  professing  Christians,  having 
become  cold  and  indifferent  to  their  first  love,  call  faith, 
is  nothing  but  a  dead  corpse,  not  only  barren  and  idle 
(ii.  20),  but  dead  in  itself  (ii.  17), — for  all  these  are  such 
who  "  profess  that  they  know  God,  but  by  their  works 
they  deny  Him  "  (Tit.  i.  16).  For  a  fuller  discussion  of 
the  Jacobean  and  Pauline  doctrine  of  justification,  see 
Introd.  pp.   iS-22. 


CHAPTER  III. 

15.  Warnings  with  Regard  to  Sins  of  the 
Tongue. 

1-12.  Be  not  many  teachers,  my  brethren,  knowing  that  we  shall  re- 
ceive heavier  judgement.  For  in  many  things  we  all  stumble.  If  any 
stumbleth  not  in  word,  the  same  is  a  perfect  man,  able  to  bridle  the  whole 
body  also.  Now  if  we  put  the  horses'  bridles  into  their  mouths,  that  they 
may  obey  us,  we  turn  about  their  whole  body  also.  Behold,  the  ships 
also,  though  they  are  so  great,  and  are  driven  by  rough  winds,  are  yet 
turned  about  by  a  very  small  rudder,  whither  the  impulse  of  the  steersman 
willeth.  So  the  tongue  also  is  a  little  member,  and  boasteth  great  things. 
Behold,  how  much  wood  is  kindled  by  how  small  a  fire  !  And  the  tongue 
is  a  fire  :  the  world  of  iniquity  among  our  members  is  the  tongue,  which 
detileth  the  whole  body,  and  setteth  on  fire  the  wheel  of  nature,  and  is  set 
on  fire  by  hell.  For  every  kind  of  beasts  and  birds,  of  creeping  things  and 
things  in  the  sea,  is  tamed,  and  hath  been  tamed  by  mankind  :  but  the 
tongue  can  no  man  tame  ;  it  is  a  restless  evil,  it  is  full  of  deadly  poison. 
Therewith  bless  we  the  Lord  and  Father  ;  and  therewith  curse  we  men, 
which  are  made  after  the  likeness  of  God  :  out  of  the  same  mouth  cometh 
forth  blessing  and  cursing.  My  brethren,  these  things  ought  not  so  to 
be.  Doth  the  fountain  send  forth  from  the  same  opening  sweet  water  and 
bitter  ?  can  a  iig  tree,  my  brethren,  yield  olives,  or  a  vine  figs  ?  neither 
can  salt  water  yield  sweet. 

James  now  returns  to  the  sins  of  the  tongue  already 
referred  to  in  i.  19  and  i.  26.  These  Christian  Jews,  like 
so  many  professing  Christian  of  modern  times,  instead  of 
being  fruitful  in  works  of  compassionate  love  (ii.  1-9), 
were  very  anxious  to  give  advice  and  instruction  to 
others. 

I.  Be  not  many  teachers,  my  brethren.  Let  not 
many  of  you  become  teachers.  Knowing  that  we  shall 
receive  heavier  {greater)  judgement.  The  responsibility 
of  the  teacher  is  greater  than  that   of  other  Christians, 

SS 


56  GENERAL  EPISTLE  OF  JAMES.  [iii.  1-5. 

and  if  he  teaches  falsely,  his  condemnation  will  be  the 
greater.  James  includes  himself  (tw)  among  the  teachers 
whom  he  warns.  In  his  letter  sent  out  after  the  meeting 
of  the  Council  in  50  A.  D.,  James  condemns  certain 
teachers  (Acts  xv.  24).  This  verse  is  an  echo  of  the  say- 
ings of  our  Lord  (Matt,  xxiii,  8-10).  "  No  one  should 
publicly  teach  in  the  Church,  unless  he  be  regularly 
called"  {Aiigs.  Con/.,  Art.  XIV.). 

2.  For  in  many  things  we  all  stumble.  Bengel  : 
"  The  Apostles  do  not  even  except  themselves"  (i  John 
i.  8).  If  any  stumbleth  not  in  word,  the  same  is  a  per= 
feet  man.  If  a  man  is  able  to  bridle  his  tongue  (i.  26), 
he  is  a  full-grown  man  in  maturity  of  Christian  character 
and  upright  conduct.  The  word  perfect  does  not  mean 
an  absolutely  sinless  man.  (See  notes  on  i.  4.)  Able  to 
bridle  the  whole  body  also.  Self-discipline,  shown  in 
controlling  the  tongue,  is  a  proof  that  a  man  has  his 
whole  self  under  control. 

3.  Now  if  we  put  the  horses'  bridles  into  their  mouths, 
that  they  may  obey  us,  we  turn  about  their  whole  body 
also.  The  reality  of  the  power  which  the  tongue  pos- 
sesses is  now  illustrated  by  two  comparisons. 

4.  Behold,  the  ships  also,  though  they  are  so  great, 
and  are  driven  by  rough  winds,  are  yet  turned  about  by 
a  very  small  rudder,  whither  the  impulse  of  the  steers= 
man  willeth.  The  bridle  in  the  mouth  of  a  horse,  the 
rudder  of  a  great  ship,  the  tongue  of  a  man,  are  small 
things  in  themselves,  but  by  these  the  whole  body  in  each 
case  can  be  controlled. 

5.  So  the  tongue  also  is  a  little  member,  and  boasteth 
great  things.  Not  simply  vain  boasting  either,  for  it  is 
able  to  do  very  great  things,  either  for  good  or  evil. 
Behold,  how  much  wood  [hozu  great  a  forest)  is  kindled 
by  how  small  a   fire !     The   destructive   power   of   the 


III.  6.]  CHAPTER  III.  57 

tongue  is  now  under  consideration.  A  little  spark  can 
kindle  a  conflagation,  so  also  the  tongue  can  equally  do 
great  injury. 

6.  And  the  tongue  is  a  fire.  Like  a  spark  it  sets  on 
fire  not  only  the  whole  life  of  the  individual,  but  ignites 
the  soul  of  others.  Tlie  world  of  iniquity  among  our 
members  is  the  tongue.  The  margin  of  R.  V.  punctuates 
differently  and  translates:  And  the  tongue  is  a  fire,  that 
xvorld  of  iniquity  :  the  tongue  is  among  our  members  that 
zvhieh  defileth,  etc.  The  thought  is  the  same.  The 
tongue  is  eonstituted  2L  world  of  iniquity  among  our  mem- 
bers, because  as  the  organ  of  ivratJi  (i.  19,  20)  it  contains 
within  itself  the  elements  of  all  unrighteousness.  The 
Greek  verb  used  implies  a  development,  as  contrasted 
with  its  natural  or  original  state.  The  tongue  "  is  the 
universe  of  mischief,  as  containing  within  it  all  the  ele- 
ments of  mischief  "  (Wordsworth).  Which  defileth 
the  whole  body.  Because  "  that  which  proceedeth  out 
of  the  mouth,  this  defileth  the  man  "  (Matt.  xv.  11),  and 
"  the  things  which  proceed  out  of  the  mouth  come  forth 
out  of  the  heart  ;  and  they  defile  the  man  "  (Matt.  xv. 
18,  19).  And  setteth  on  fire  the  wheel  of  nature  (birth). 
That  is,  it  sets  on  fire  "  the  wheel  of  birth,"  revolving 
from  birth  and  which  will  roll  on  until  death, — "the 
whole  of  life  from  birth."  The  tongue  keeps  stirring  up 
and  fanning  the  spark  of  original  sin  which  is  rooted  in 
each  individual.  And  is  set  on  fire  by  hell.  The  history 
of  the  generation  of  sin  is  now  complete.  The  sin  and 
lust  of  the  individual,  so  graphically  described  in  i.  14,  16, 
has  its  origin  in  hell  proper,  in  Gehenna.  The  word 
Gehenna — in  contradistinction  to  Hades,  which  is  the 
place  of  departed  spirits  separated  from  the  body — is 
always  used  in  the  N.  T.  to  designate  the  place  of  pun- 
ishment  for  body  and  soul  united  (Matt.   x.  28).     It  is 


^8  GENERAL  EPISTLE  OE  JAMES.  [in.  7-10. 

"  the  lake  of  fire  "  into  which  finally,  after  the  general 
resurrection  and  judgment,  the  wicked  shall  be  cast  (Rev. 
XX.  14,  15),  as  well  as  Satan  himself  (Rev.  xx.  10).  The 
thought  of  our  passage  is,  the  tongue  is  set  on  fire  by- 
hell,  that  is,  by  him  who  has  the  centre  of  his  kingdom 
there,  by  the  devil  himself. 

7.  For  every  kind  {nature)  of  beasts  and  birds,  of 
creeping  things  and  things  in  the  sea,  is  tamed,  and  hath 
been  tamed  by  {jinio)  mankind  {the  Juinian  nature).  This 
is  literally  true. 

8.  But  the  tongue  can  no  man  tame.  Even  the 
believer  cannot  tame  it  perfectly,  "  for  in  many  things 
we  all  stumble  (iii.  2).  //  is  a  restless  evil,  it  is  full  of 
deadly  poison.  It  keeps  stirring  up  the  power  of  sin  still 
remaining  in  us.  We  can  only  tame  the  tongue  in  so  far 
as  we  allow  the  Spirit  of  God  to  rule  our  hearts.  If  Ave 
wish  to  rule  the  tongue,  we  must  rule  our  thoughts,  and 
if  we  would  rule  our  thoughts,  we  must  begin  with  the 
heart,  "  for  out  of  the  heart  come  forth  evil  thoughts " 
(Matt.  XV.  1 9V 

9.  Therewith  bless  we  the  Lord  and  Father  ;  and  there= 
with  curse  we  men.  A  proof  that  the  tongue  is  a  rest- 
less evil.  A  man  may  not  only  be  double-minded  (i.  7), 
but  also  doubled-tongued, — with  the  same  tongue  bless- 
ing God  and  cursing  men  made  in  the  image  of  God. 
The  combination  Lord  and  Father  as  a  designation  of 
God  occurs  nowhere  else  in  the  Bible.  In  i.  27  we  have 
our  God  and  Father.  Which  are  made  after  the  likeness 
of  God.  After  Gen.  i.  26.  Major  :  "  Though  the  divine 
image  is  traceable  in  every  child  of  man,  yet  it  is  only 
perfect  in  the  Second  Adam  (Heb.  i.  3  ;  Col.  i.  15  ;  2  Cor. 
iv.  4),  into  whose  image  the  believer  is  being  gradually 
transformed  "  (Col.  iii.  10  ;   Eph.  iv.  24;  2  Cor.  iii.  i8\ 

10.  Out  of  the  same  mouth  cometh  forth  blessing  and 


III.  11-14.]  CHAPTER  HI.  59 

cursing.     My  brethren,  these  things  ought  not  so  to  be. 

Where  there  is  the  true  spirit  of  blessing  there  can  be  no 
cursing.  This  mixture  proves  the  unreality  and  insin- 
cerity of  the  blessing. 

1 1 .  Doth  the  fountain  send  forth  from  the  same  open- 
ing sweet  ivafcr  and  bitter.  In  this  first  illustration 
James  shows  the  iiimaturaliicss  of  such  conduct. 

12.  Can  a  fig  tree,  my  brethren,  yield  olives,  or  a  vine 
figs?  neither  ca)i  salt  water  yield  sweet.  In  these 
three  illustrations,  also  taken  from  nature,  James  shows 
the  impossibility  of  a  true  worship  coming  from  a  heart 
where  the  spirit  of  wrath  is  working.  Such  a  Christian 
profession  is  but  a  sham  and  hypocrisy. 

16.  True  and  False  Wisdom  Contrasted. 

13-1S.  Who  is  wise  and  understanding  among  you  ?  let  him  show  by 
his  good  hfe  his  works  in  meekness  of  wisdom.  But  if  ye  have  hitter 
jealousy  and  faction  in  your  heart,  glory  not  and  lie  not  against  the  truth. 
This  wisdom  is  not  a  wisdom  that  cometh  down  from  above,  but  is  earthly, 
sensual,  devilish.  For  where  jealousy  and  faction  are,  there  is  confusion 
and  every  vile  deed.  But  the  wisdom  that  is  from  above  is  first  pure,  then 
peaceable,  gentle,  easy  to  be  intreated,  full  of  mercy  and  good  fruits,  with- 
out variance,  wdthout  hypocrisy.  And  the  fruit  of  righteousness  is  sow^n 
in  peace  for  them  that  make  peace. 

13.  Who    is  wise  and    understanding    among    you? 

This  verse  stands  in  close  connection  with  iii.  i,  and  the 
close  of  it  carries  us  back  to  i.  19,  "  slow  to  speak."  By 
understanding  is  meant  the  practical  wisdom  which 
comes  from  Christian  experience.  Let  him  shew  by  his 
good  life  his  works  in  meekness  of  wisdom.  His  works 
are  especially  to  be  manifested  in  ivords.  Let  them  be 
gentle  and  modest,  in  meekness  of  zvisdoin.  This  meek- 
ness is  the  result  of  true  wisdom  (i.  21).  Defend  the 
faith  "  with  meekness  and  fear"  (i  Pet.  iii.  15,  16). 

14.  But  if  ye  have  bitter  Jealousy  and  faction  in  your 


6o  GENERAL  EPISTLE  OF  JAMES.  [iii.  15-17. 

heart.  James  refers  to  party-spirit  of  every  kind.  For 
if  there  is  among  you  jealousy  and  strife,  are  ye  not  car- 
nal? (i  Cor.  iii.  3).  Glory  not  and  lie  not  against  the 
truth.  Some  would  interpret,  "  lie  not  against  the  facts 
of  the  case."  Better,  lie  not  against  the  Christian  truth 
revealed  in  the  Gospel.  If  you  have  such  a  bitter  spirit 
in  your  hearts,  your  Christian  profession  is  a  lie  (i  John 
i.6). 

15.  This  wisdom  is  not  a  wisdom  that  cometh  down 
from  above,  but  is  earthly.  We  have  here  a  description 
of  false  wisdom,  negatively  and  positive!}',  the  last  three 
objections  in  this  verse  forming  a  descending  climax  of 
wickedness.  Such  wisdom  is  earthly  :  it  neither  has  its 
origin  /n  nor  belongs  to  heaven.  Sensual,  that  is,  nat- 
7iral,  animal,  belonging  to  the  senses,  opposing  the  Spirit, 
"  having  not  the  Spirit  "  (Jude  19).  Devilish,  that  is 
demoniacal,  a  vivid  description  of  this  wisdom,  both  as  to 
its  origin  and  its  nature.  It  comes  from  and  is  fed,  set 
on  fire,  by  hell  (iii.  6),  by  Satan  himself,  the  prince  of 
demons. 

16.  For  where  jealousy  and  faction  are,  there  is  con- 
fusion and  every  vile  deed.  This  gives  the  reason  of 
the  strong  statement  made  in  verse  1 5.  Referring  back  to 
verse  14,  he  here  names  the  fruit  \\\{\c:\\  jealousy  z.w^  strife 
bring  forth.  The  God  whom  the  believer  seeks  to  glorify 
"  is  not  a  God  of  confusion,  but  of  peace  "  (i  Cor.  xiv.  33). 
(See  also  2  Cor.  xii.  20;  Phil.  ii.  3.) 

17.  But  the  wisdom  that  is  from  above  is  first  pure, 
then  peaceable.  The  inner  characteristic  of  true  wisdom 
is  purity,  its  outer,  peaeeableness.  (See  Matt.  v.  8,  9; 
2  Cor.  vi.  6.)  Gentle.  Compare  "  by  the  meekness  and 
gentleness  of  Christ  "  (2  Cor.  x.  i).  Easy  to  be  intreated. 
Pliant,  submissive,  docile,  easy  to  persuade.  One  Avord 
in  Greek,  only  here  in  N.  T.      Full  of  mercy  and  good 


in.  iS.]  CHAPTER  III.  6i 

fruits.  Rich  in  the  manifestation  of  active  love.  Mercy 
or  compassion  is  the  clearest  proof  of  love  (i.  27;  ii.  13). 
Without  variance  or  doubtfulness  impartiality^.  One  word 
in  Greek,  only  here  in  N.  T,  Whole-hearted,  undi- 
vided, impartial.  Witliout  hypocrisy.  Upright,  genuine, 
unfeigned, — used  of  love  (i  Pet.  i.  22  ;  2  Cor.  vi.  6),  of 
faith  (i  Tim.  i.  5  ;  2  Tim.  i.  5).  "  Neither  making  any 
pretensions  to  what  it  is  not,  nor  disguising  what  it  is" 
(Wordsworth).  All  these  attributes  are  ascribed  to  wis- 
dom, because  these  graces  are  the  fruit  of  true  wisdom. 

18.  And  the  fruit  of  righteousness  is  sown  in  peace. 
The  fruit  ivhich  yields  or  consists  in  righteousness  is  sown 
not  in  discord  but  in  peace.  For  them  that  make  peace. 
This  is  better  than  by  them,  although  it  is  true  that  the 
believers  who  sow  are  the  peacemakers,  and  these  same 
persons  also  reap  the  harvest.  They  who  sow  the  seed 
enjoy  the  fruit.  (See  Hcb.  xii.  11  ;  Gal.  vi.  7.)  Compare 
the  portrait  of  true  wisdom  as  drawn  here  by  James, 
with  that  of  love  as  portrayed  in  i  Cor.  xiii. 


CHAPTER  IV. 

17.    WORLDLIXESS   THE   CAUSE   OF   STRIFE. 

1-3.  Whence  come  wars  and  whence  coiuc  fit^htings  among  you  ?  conic 
they  not  hence,  even  of  your  pleasures  that  war  in  your  members  ?  Ye  hist, 
and  have  not :  yQ  kill,  and  covet,  and  cannot  obtain  :  ye  tight  and  war  ;  ye 
have  not,  because  \&  ask  not.  Ye  ask,  and  receive  not,  because  ye  ask 
amiss,  that  ye  may  spend  /'/  in  your  pleasures. 

1.  Whence   come  wars    and    whence  cotiic  fightings 

among  you  ?  This  section  is  in  close  connection  with 
what  precedes.  "  A  painful  transition  from  the  ideal  to 
the  actual,  all  the  more  striking  from  its  abruptness  " 
(Scott).  Come  they  not  hence,  even  of  your  pleasures 
that  war  in  your  members?  The  internal  reason  of  all 
this  strife  lies  in  the  fleshly  lusts  that  dwell  and  rage  in 
their  bodies  (Gal.  v.  19,  20),  which  war  not  only  against 
the  soul  (i  Pet.  ii.  11),  and  against  the  inner  law  of  the 
mind  (Rom.  viii.  23),  but  also  against  everything  which 
hinders  the  gratification  of  the  desire  of  earthly  riches 
(iv.   3). 

2.  Ye  lust,  and  have    not :    ye    kill,    and  covet  [are 

jealous),  and  cannot  obtain  :  ye  fight  and   war.       This  is 

a  general  statement  founded  on   O.  T.   history,  showing 

to  what  sins  a  desire  for  earthly  riches   will  lead.      The 

extraordinary  anti-climax  "ye  kill  and    covet"  has   long 

exercised  the  minds  of   commentators.      It  is  probably 

best    to  punctuate :    "  Ye  lust,   and   have   not  :   ye   kill. 

Also  ye  covet,  and   cannot   obtain  :  ye  fight   and  war." 

Two  leading  sins  are  referred  to  ;   the  first  may  be  illus- 

62 


IV.  3,  4]  CHAPTER  IV.  63 

trated  by  the  sin  of  David  (2  Sam.  xi.j,  the  second  by  the 
sin  of  Ahab  (i  Kings  xxi.j.  Ye  have  not,  because  ye  ask 
not.  "  This  then  was  the  secret  of  the  restless  cravings 
and  the  ever-returning  disappointments.  They  had  never 
once  made  their  wants  the  subject  of  a  true  and  earnest 
prayer." 

3.  Ye  ask,  and  receive  not,  because  ye  ask  amiss. 
Some  have  thought  that  these  accusations  could  not  have 
been  addressed  to  Christian  churches,  and  all  kinds  of 
forced  explanations  have  been  attempted.  But  every- 
thing is  consistent.  Among  the  believing  Christians  there 
were  some  false  professors,  as  there  are  to  this  day,  who 
sought  for  riches  in  ungodly  and  unrighteous  ways. 
That  ye  may  spend  it  in  your  pleasures.  On  the  spirit 
of  true  prayer  see  notes  on  i.  5,  6.  Petitionary  prayer,  if 
only  it  be  offered  in  true  faith  in  the  name  of  Jesus,  may 
have  reference  also  to  bodily  wants,  as  we  see  from  the 
Lord's  Prayer,  although  these  petitions  must  come  in 
their  proper  place. 

18.  The  Unfaithful  Reproved. 

4-11.  Ye  adulteresses,  know  ye  not  that  the  friendship  of  the  world  is 
enmity  with  God  ?  Whosoever  therefore  would  be  a  friend  of  the  world 
maketh  himself  an  enemy  of  God.  Or  think  ye  that  the  scripture  speaketh 
in  vain  ?  Doth  the  spirit  which  he  made  to  dwell  in  us  long  unto  envying  ? 
But  he  giveth  more  grace.  Wherefore  the  scviptiivc  saith,  God  resisteth 
the  proud,  but  giveth  grace  to  the  humble.  Be  subject  therefore  unto  God  ; 
but  resist  the  devil,  and  he  will  flee  from  you.  Draw  nigh  to  God,  and 
he  will  draw  nigh  to  you.  Cleanse  your  hands,  ye  sinners  ;  and  purify 
your  hearts,  ye  doubleminded.  Be  afflicted,  and  mourn,  and  weep  :  let 
your  laughter  be  turned  to  mourning,  and  your  joy  to  heaviness.  Humble 
yourselves  in  the  sight  of  the  Lord,  and  he  shall  exalt  you. 

4.  Ye  adulteresses.  The  word  is  to  be  taken  in  the 
figurative  sense,  of  spiritual  adultery,  of  souls  who  have 
broken  their  vows  to  God.  There  is  no  reference  to  dis- 
tinction of  sex.     We  need  not  decide  whether  the  refer- 


64  GENERAL  EPISTLE  OF  JAMES.  [iv.  5. 

ence  is  to  individuals  or  to  cliurches, — most  likely  the 
former.  Know  ye  not.  Probably  with  reference  to  the 
words  of  Christ  (Matt.  vi.  24).  That  the  friendship  of 
the  world.  The  worldly  spirit,  and  its  lust  (i  John  ii. 
15,16).  Is  enmity  with  God.  Because  it  pampers  to 
the  mind  of  the  flesh  ( Rom.  viii.  7).  Whosoever  therefore 
would  be  a  friend  of  the  world.  No  man  who  makes 
worldly  success  his  aim  can  be  a  friend  of  God.  Maketh 
himself.  Becomes,  is  constituted,  by  that  very  act  an 
enemy  of  God.  The  same  Greek  word  occurs  in  iii.  6,  "  the 
tongue  maketh  itself,  is  constituted  the  world  of  iniquity 
among  our  members." 

5.  Or  think  ye  that  the  scripture  speaketh  {saith)  in 
vain  ?  A  small  volume  might  be  written  on  the  history 
of  the  interpretation  of  this  verse.  Difficulties  have 
been  raised  where  none  exist.  The  R.  V.  in  the  text 
gives  us  the  correct  thought.  James  urges  his  readers  to 
give  up  their  worldly  spirit  by  two  arguments,  which  he 
condenses  into  two  piercing  questions.  There  is  no 
reference  to  any  particular  passage  in  the  O.  T.,  but  to 
its  general  tenor,  which  ascribes  jealousy  to  God  (^Ex.  xx. 
5  ;  xxxiv.  14,  15  ;  Deut.  xxxii.  21  ;  Zech.  viii.  2,  etci). 
Doth  the  spirit  which  he  made  to  dwell  in  us  long  unto 
envying  ?  The  Revisers  make  two  other  attempts 
to  translate  this  passage,  as  given  in  the  margin,  making 
both  declarative  sentences. — the  spirit  ichich  he  made  to 
diveli  in  us  he  year  net  h  for  even  unto  jealous  envy,  or,  tJiat 
spirit  zi'hieh  he  made  to  dwell  in  us  year  net  Ji  for  us  even 
unto  jealous  envy.  The  thought  of  this  difficult  passage, 
whether  regarded  as  a  question  or  a  simple  statement,  is, 
the  Spirit  which  God  made  to  dwell  in  us  through  bap- 
tism (ii.  7),  and  which  continually  comes  through  the 
preached  Word  (  i.  21),  doth  not  lust  after  the  friendship 
of  the  world,  but,  on  the  contrary,  the  Spirit  in  us  jeal- 


iv.  6-8.]  CHAPTER  IV.  65 

ously  yearns  for  the  entire  devotion  and   consecration  of 
our  heart. 

6.  But  he  giveth  more  {a  greater)  grace.  Encourage- 
ment to  resist  the  worldly  spirit.  If  you  have  the  Spirit 
of  God,  the  proof  of  it  will  be  seen  in  your  continual 
p-rowth  in  trrace.  Wherefore  the  scripture  saith,  God  re- 
sisteththe  proud.  From  I'rov.  iii.  34,  according  to  the 
Greek  Bible.  Quoted  also  by  i  Pet.  v.  5.  But  giveth 
grace  to  the  humble.  Humility  is  always  the  basis  of  all 
true  growth  in  grace  (Matt.  v.  3-9).  Absolute  self-sur- 
render to  God  receives  its  reward  by  a  richer  supply  of 
divine  grace. 

7.  Be  subject  therefore  unto  God.  Several  exhorta- 
tions to  humility  follow,  with  suggestions  how  to  attain 
this  grace.  But  resist  the  devil,  and  he  will  flee  from 
you.  For  we  need  not  be  under  his  dominion,  although 
he  is  at  the  root  of  this  worldly  spirit,  fanning  its  flame 
(iii.  15),  the  prince  of  this  world  (John  xii.  31  ;  xiv.  30. 
Compare  especially  Eph.  ii.  2,  3  ;  vi.  11,  12  ;  i  Pet.  v.  8). 
The  more  strongly  sin  develops  itself  as  self-exaltation, 
the  more  closely  does  man  come  to  resemble  the  devil 
and  his  angels. 

8.  Draw  nigh  to  God,  and  he  will  draw  nigh  to  you. 
(See  Ps.  cxlv.  18.)  We  draw  near  to  God  not  only  in 
prayer,  but  in  every  kind  of  spiritual  worship,  in  singing,  in 
hearing  God's  word,  in  the  Sacrament  of  the  Lord's  Sup- 
per, etc.  Cleanse  your  hands,  ye  sinners  ;  and  purify 
your  hearts,  (Compare  Ps.  xxiv.  4;  Ixxiii.  13;  i  Pet. 
i.  22.)  There  can  be  no  drawing  nigh  to  God  without  a 
life  of  conversion.  Although  conversion  may  be  regarded 
as  a  single  event  in  a  definite  portion  of  man's  life,  the 
matter  is  by  no  means  so  that  we  are  done  with  conver- 
sion once  for  all.  We  need  to  live  continually  in  an  active 
state  of  conversion,  which  consists  of  two  parts,  repent- 

5 


66  GENERAL  EPTSTLE  OF  JAMES.  [iv.  9-11. 

ance  and  faith,  and  both  must  be  daily  exercised.  Ye 
doubleminded.  Who  would  be  friends  with  God  and  the 
world.     (See  note  on  i.  8.) 

9.  Be  afflicted,  and  mourn,  and  weep.  In  this  verse 
we  have  a  description  of  the  repentance  required  of  the 
worldly-minded.  Voluntarily  abstain  from  the  luxuries 
of  life  ;  deny  self  and  take  up  the  cross.  Bring  your 
body  into  subjection  (I  Cor.  ix.  27),  and  be  also  inwardly 
afflicted.  Let  your  laughter  be  turned  to  mourning,  and 
your  joy  to  heaviness.  James  is  speaking  of  "  the 
godly  sorrow  which  worketh  repentance  unto  salvation  " 
(2  Cor.  vii.  10).  Genuine  repentance  consists  in  this,  that 
a  man  suffering  from  the  stings  of  conscience  allows  him- 
self to  be  rebuked  and  condemned  by  the  law,  and  ac- 
knowledges the  justice  of  this  condemnation  with  his 
whole  heart.  It  is  a  deep  internal  pain,  a  contrition  and 
sorrow,  not  for  this  or  for  that  single  sin  simply,  but  it  is 
a  deep  grief  for  his  whole  sinful  and  guilty  state,  and  for 
his  separation  from  God. 

10.  Humble  yourselves  in  the  sight  of  the  Lord.  This 
willingness  to  bow  down  before  God  characterizes  the 
true  repentance  of  the  converted  man,  but  this  will- 
ingness springs  not  so  much  from  the  law  as  from  the 
Gospel.  And  he  shall  exalt  you.  This  exaltation  is  ours 
not  only  in  this  life,  but  it  shall  receive  its  consummation 
in  the  promised  kingdom  of  glory. 

19.  Evil  Speaking  Rebuked. 

II,  12.  Speak  not  one  against  anothei",  brethren.  He  that  speaketh 
against  a  brother,  or  judgeth  his  brother,  speaketh  against  the  law,  and 
judgeth  the  law  :  but  if  thou  judgest  the  law,  thou  art  not  a  doer  of  the  law, 
but  a  judge.  One  only  is  the  lawgiver  and  judge,  even  he  who  is  able  to 
save  and  to  destroy  :  but  who  art  thou  that  judgest  thy  neighbour  ? 

11.  Speak  not  one  against  another,  brethren.  James 
now  passes  to  another  exhortation,  which  however  is  close- 


IV.  12,  13]  CHAPTER  IV.  67 

ly  related  to  the  abuse  of  the  tongue  so  often  already  re- 
ferred to  (i.  19,  26  ;  ii,  12  ;  iii.  i-io).  This  evil-speaking,  or 
slander,  has  its  origin  in  pride  (iv.  16).  Among  the  vices 
there  exists  a  mutual  connection,  and  one  vice  easily 
leads  to  another.  Pride  is  inseparable  from  despising 
your  neighbor,  and  with  this  is  conjoined  envy,  distrust, 
and  slander.  He  that  speaketh  against  a  brother,  or 
judgeth  his  brother,  speaketh  against  the  law.  It  seems 
James  has  here  in  view  the  law  of  love,  the  royal  law  of 
ii.  8,  of  love  to  neighbors,  which  view  is  also  supported 
by  the  reference  to  "  thy  neighbor  "  in  the  next  verse. 
And  judgeth  the  law  :  but  if  thou  judgest  the  law,  thou 
art  not  a  doer  of  the  law,  but  a  judge.  He  who  speaks 
against  a  brother  speaks  against  the  law  of  love.  He  who 
speaks  against  a  law,  treats  it  as  a  bad  law,  and  passes 
judgment  upon  it  and  says  it  ought  not  to  be  law.  He 
becomes  a  judge  and  would  propose  a  better  law. 

12.  One  only  is  the  lawgiver  and  judge.  But  who  art 
thou  so  ready  to  pass  judgment  ?  Judgment  belongs  only 
to  Him  who  has  given  the  law.  Even  he  who  is  able  to 
save  and  to  destroy  :  but  who  art  thou  that  judgest  thy 
neighbour  ?  James  is  always  thinking  of  the  day  of  judg- 
ment, as  in  ii.  14-26.  We  are  reminded  of  Christ's  say- 
ing, "  Fear  Him  which  is  able  to  destroy  both  soul  and 
body  in  Gehenna  "  (Matt.  x.  28).  (See  also  John  v.  22  ; 
I  Cor.  iv.  3-5.) 

20.  The  Uncertainty  of  Life. 

13-17.  Go  to  now,  ye  that  say,  To-day  or  to-morrow  we  will  go  into 
this  city,  and  spend  a  year  there,  and  trade,  and  get  gain  :  whereas  ye 
know  not  what  shall  be  on  the  morrow.  What  is  your  life  ?  For  ye  are 
a  vapour,  that  appeareth  for  a  little  time,  and  then  vanisheth  away.  For 
that  ye  ought  to  say,  If  the  Lord  will,  we  shall  both  live,  and  do  this  or 
that.  But  now  ye  glory  in  your  vauntings  :  all  such  glorying  is  evil.  To 
him  therefore  that  knoweth  to  do  good,  and  doeth  it  not,  to  him  it  is  sin. 

13.  Go   to    now,    ye   that   say.     These  words   are  es- 


68  GENERAL  EPISTLE  OF  JAMES.  [iv.  14-17. 

pecially  addressed  to  the  rich,  and  to  those  who  hve  only 
for  gain,  who  in  their  desire  and  plans  for  the  acquisition 
of  wealth  too  often  forget  God.  To=day  or  to=morrow 
we  will  go  into  this  city,  and  spend  a  year  there,  and 
trade,  and  get  gain.  The  speaker  is  supposed  to  be  di- 
lating on  his  plans,  rehearsing  the  matter  with  his  friends, 
with  map  in  his  hand.  The  whole  scene  reminds  us  of 
the  parable  of  the  Rich  Fool  (Luke  xii.  15-21). 

14.  Whereas  ye  know  not  what  shall  be  on  the  mor= 
row,  What  is  your  life?  Prov.  xxvii.  i,"  Boast  not 
thyself  of  to-morrow  ;  for  thou  knowest  not  what  a  day 
may  bring  forth."  For  ye  are  a  vapour,  that  appeareth 
for  a  little  time,  A  vapor,  a  breath.  The  Greek  word 
is  often  used  for  smoke.  (Compare  Job  viii.  9.)  And 
then  vanisheth  away.     (Compare  Ps,  cxliv.  4.) 

15.  For  that  ye  ought  to  say.  Literal  Greek,  Instead 
of  your  saying.  If  the  Lord  will.  Paul  often  uses  this 
expression  (Acts  xviii.  21  ;  i  Cor.  iv.  19;  Phil.  ii.  24;  etc.). 
In  speaking  or  writing  of  future  plans,  it  is  a  good  habit 
to  add  "  God  willing,"  in  Latin  Deo  volente,  often  ex- 
pressed by  the  letters  D.  V.  But  whether  these  words 
are  expressed  or  not,  the  thought  must  always  be  in 
your  heart.  We  shall  both  live,  and  do  this  or  that. 
For  both  our  life  and  our  actions  depend  on  the  vc'\\\  of 
God. 

16.  But  now  ye  glory  in  your  vauntings:  all  such 
glorying  is  evil.  Bexgel  :  "  Their  arrogance  is  ex- 
pressed in  the  words  wezvill  go  .  .  .  and  get  gain  (iv.  13); 
their  boasting  in  their  presuming  on  time."  The  Greek 
word  for  vauntings  is  found  only  here  and  in  i  John  ii. 
16,  "  the  vainglory  of  life."  It  implies  confidence  in  one's 
cleverness,  skill,  strength, — self-reliance  on  the  duration 
of  earthly  prosperity. 

17.  To  him   therefore  that  knoweth  to  do  good,  and 


IV.  17.]  CHAPTER  IV.  69 

doeth  it  not,  to  him  it  is  sin.  In  this  verse  we  have  a 
summing  up  of  all  that  James  had  said  before  (i.  22  ;  ii. 
14;  iii.  I,  13;  iv.  11).  Compare  the  sayings  of  Christ 
(John  ix.  41  ;  Luke  xii.  47;  John  xv.  22;  xiii.  17).  We 
not  only  coi/iinit  many  sins  {sins  of  cominissioii),  hwt  we. 
ouiit  very  often  to  do  those  things  which  are  well-pleasing 
to  God  {sins  of  omission). 


\ 


CHAPTER  V. 
21.  Warnings  to  the  Rich  Jews. 

1-6.  Go  to  now,  ye  rich,  weep  and  howl  for  your  miseries  that  are 
coming  upon  you.  Your  riches  are  corrupted,  and  your  garments  are 
moth-eaten.  Your  gold  and  your  silver  are  rusted  ;  and  their  rust  shall 
be  for  a  testimony  against  you,  and  shall  eat  your  flesh  as  tire.  Ye  have 
laid  up  3'our  treasure  in  the  last  daj's.  Behold,  the  hire  of  the  labourers 
who  mowed  your  fields,  which  is  of  you  kept  back  by  fraud,  crieth  out : 
and  the  cries  of  them  that  reaped  have  entered  into  the  ears  of  the  Lord  of 
Sabaoth.  Ye  have  lived  delicately  on  the  earth  and  taken  your  pleasure  ; 
ye  have  nourished  your  hearts  in  a  day  of  slaughter.  Ye  have  condemned, 
ye  have  killed  the  righteous  one ;  he  doth  not  resist  j'ou. 

1.  Go  to  now,  ye  rich.  Addressed  not  so  much  to  rich 
Christian  Jews  as  to  the  rich  Jews  who  were  everywhere 
persecuting  the  behevers.  But  these  warnings  are  appH- 
cable  to  all  who  in  any  respect  follow  in  their  footsteps. 
Wordsworth  :  "  Perhaps  there  is  not  a  nobler  speci- 
men of  heroic  courage  and  holy  eloquence,  and  of  poet- 
ical fervor,  sublimity  and  pathos,  in  the  range  of  Hebrew 
prophecy,  than  is  to  be  found  in  this  last  chapter." 
Weep  and  howl  for  your  miseries  that  are  coming  upon 
you.  Like  a  prophet  of  old,  James  sees  the  judgment 
coming  upon  them,  w'ith  its  accompanying  miseries. 
These  miseries  were  impending,  hanging  over  them,  for 
"  the  coming  of  the  Lord  was  at  hand  "  (v.  7,  8).  Just  as 
Christ,  in  Matt,  xxiv.,  so  here  James  draws  no  sharp  line 
of  distinction  between  the  impending  destruction  of 
Jerusalem  and  the  Second  Advent  of  our  Lord. 

2.  Your  riches  are  corrupted,  and  your  garments  are 

moth=eaten.     The  verbs  in  Greek  are  in  the  perfect.     In 

70 


V.  3,  4-]  CHAPTER   V.  7I 

a  prophetical   manner  the   future  is  described  as  having 
ah'eady  taken  place,  ;is  in  Isa.  liii,  3-10. 

3.  Your  gold  and  your  silver  are  rusted  :  and  their  rust 
shall  be  for  a  testimony  against  [unto)  you.  In  the  de- 
struction of  their  treasures  they  see  depicted  their  own. 
Your  heart  is  set  on  earthly  things  ;  these  perish,  and  in 
like  manner  you  also  are  doomed  to  perish.  (Compare 
Matt.  X.  39.)  And  shall  eat  your  flesh  as  fire.  For  the 
punishment  of  divine  judgment  shall  overtake  you  as  a 
devouring  fire.  MAJOR  deduces  a  good  practical  applica- 
tion :  *'  As  the  rust  eats  into  the  metal,  so  selfish  covet- 
ousness,  of  which  it  is  the  sign,  shall  eat  into  your 
materialized  souls  like  a  canker,  destroying  all  the  finer 
and  more  generous  qualities."  Ye  have  laid  up  your 
treasure  in  the  last  days.  You  think  that  you  have 
made  provision  for  the  future.  I  will  speak  plainly  with 
you  ;  you  are  treasuring  up  for  yourselves  wrath  in  the 
day  of  wrath  (Rom.  ii.  5,  6),  and  this  time  is  near  at  hand. 
With  James  the  last  days  meant  the  period  immediately 
preceding  the  Second  Coming  of  the  Lord  (v.  7,  8). 

4.  Behold,  the  hire  of  the  labourers  who  mowed  your 
fields,  which  is  of  you  kept  back  by  fraud,  crieth  out. 
Four  sins  are  mentioned  in  Scripture  as  crying \.o  Heaven  : 
the  murder  of  a  brother  (Gen.  iv.  10),  the  sin  of  Sodom 
and  Gomorrah  (Gen.  xviii.  20),  the  oppression  of  Israel 
in  Egypt  (Ex.  ii.  23,  24),  and  the  withholding  of  wages 
(Lev.  xix.  13;  Deut.  xxiv.  15).  And  the  cries  of  them 
that  reaped  have  entered  into  the  ears  of  the  Lord  of 
Sabaoth.  The  expression  Lord  of  Sabaoth  occurs  only 
here  and  Rom.  ix.  29  in  the  N.  T.  (See  Isa.  v.  9.)  It  is 
characteristic  of  James  that  he  gives  the  Hebrew  form. 
The  name  expresses  the  omnipotence  of  God,  His  super- 
mundane power  and  glory,  ruling  the  hosts  of  heaven 
(heavenly  bodies    and  celestial    spirits),  and   His  provi- 


72  GENERAL  EPISTLE  OF  JAMES.  [v.  5-7. 

dence,  interposing  according  to    His  free  and  sovereign 
will,  in  the  affairs  of  the  world. 

5.  Ye  have  lived  delicately  on  the  earth,  and  taken 
your  pleasure  ;  ye  have  nourished  your  hearts  in  a  day 
of  slaughter.  You  have  had  your  good  things  in  this 
life,  but  now  the  day  of  reckoning,  that  day  of  wrath,  is 
coming.  By  your  luxurious  living  and  self-indulgence 
you  have  fattened  yourselves  like  sheep,  unconscious  of 
their  doom.  We  have  in  this  verse  an  echo  of  Christ's 
teaching  (Luke  xii.  19-21  ;  xvi.  25). 

6.  Ye  have  condemned,  ye  have  killed  the  righteous 
o)ic.  Although  none  of  the  Jews  of  the  Dispersion  may 
have  been  guilty  of  aiding  in  the  condemnation  and  cru- 
cifixion of  Christ,  James  lays  this  sin  upon  the  Jews  as  a 
nation.  He  doth  not  resist  you.  The  present  tense 
makes  this  passage  somewhat  difficult  to  understand. 
We  know  Christ  did  not  resist  His  murderers,  for  He 
went  to  His  death  "  as  a  lamb  that  is  led  to  the  slaughter  " 
(Isa.  liii.  7;  i  Pet.  ii.  23);  so  now  also  James  means  to 
say.  He  does  not  resist  these  Jews  in  running  to  tJieir  de- 
struction. He  does  not  stand  in  their  way  of  filling  up 
the  measure  of  their  wickedness  (Matt,  xxiii.  32),  for  the 
impending  judgment  is  inevitable.  In  the  last  three 
verses  tJiree  special  sins  of  the  Jews  are  condemned. 

22.  Encouragement    to    Patienxe    in    Suffering. 

7-I1.  Be  patient  therefore,  brethren,  until  Ihe  coming  of  the  Lord.  Be- 
hold, the  husbandman  waiteth  for  the  precious  fruit  of  the  earth,  being  pa- 
tient over  it,  until  it  receive  the  early  and  latter  rain.  Be  ye  also  patient ; 
stablish  your  hearts  :  for  the  coming  of  the  Lord  is  at  hand.  Murmur  not, 
brethren,  one  against  another,  that  ye  be  not  judged  ;  behold,  the  judge 
standeth  before  the  doors.  Take,  brethren,  for  an  example  of  suffering  and 
of  patience,  the  prophets  who  spake  in  the  name  of  the  Lord.  Behold,  we 
call  them  blessed  which  endure  :  ye  have  heard  of  the  patience  of  Job,  and 
have  seen  the  end  of  the  Lord,  how  that  the  Lord  is  full  of  pit\-,  and  merciful. 

7.  Be   patient  therefore,  brethren.     On  patience,  the 


V.  8.]  CHAPTER   V.  73 

active  grace  of  endurance,  see  notes  on  i.  3,  4.  The 
Greek  word  here  used  means  loiigsuffcring,  a  self-restraint 
which  does  not  hastily  retaliate  a  wrong.  Literally,  lo)ig- 
tcmpcrcd,  the  opposite  to  our  slwrt-tcnipcrcd.  Until  the 
coming  {presence)  of  tlie  Lord.  With  the  exception  of 
2  Cor.  vii.  6,  7  ;  2  Thess.  ii.  9 ;  Phil.  i.  26,  the  Greek 
word  Paroiisia  is  always  used  in  the  N.  T.  to  denote 
the  visible  return  of  Jesus  from  Heaven,  the  Second  Ad- 
vent of  Christ  as  opposed  to  His  First  Advent.  Behold, 
the  husbandman  waiteth  for  the  precious  fruit  of  the 
earth.  So  let  the  Christian  patiently  wait  for  the 
precious  fruit  of  his  labor,  for  which  he  hopes.  Being 
patient  over  it,  until  it  {Ju)  receive.  //,  that  is,  ihe  fruit, 
not  he,  the  husbandman,  nor  it,  the  earth.  The  early 
and  latter  rain.  The  early  rain  comes  after  the  sowing 
in  fall,  the  latter  rain  just  before  the  ripening  in  spring. 
8.  Be  ye  also  patient ;  stablish  your  hearts.  Only 
hearts  strong  and  steadfast  can  endure  wrong  patiently, 
with  longsufTering.  It  is  God  indeed  who  makes  firm 
and  strengthens  the  heart  (i  Pet.  v.  10),  who  stablishes 
the  heart  unblamable  in  holiness  before  God  at  the  coming 
of  our  Lord  Jesus  with  all  His  saints  (i  Thess.  iii,  13), 
but  he  who  has  been  regenerated  must  co-operate  with 
God  and  surrender  himself  to  the  love  and  Spirit  of  God 
working  in  him  (Phil.  ii.  12,  13).  For  the  coming  {pres- 
ence) of  the  Lord  is  at  hand.  (See  notes  on  last  verse.) 
James,  without  fixing  any  definite  time,  looked  upon 
the  Second  Advent  of  Christ  as  very  near.  He  be- 
holds "the  Judge  standing  before  the  doors"  (v.  9). 
With  reference  to  the  tii/ie  of  the  Paroiisia,  God  the 
Father  has  reserved  it  to  Himself  alone  to  determine  the 
day  and  the  hour  of  the  return  of  the  Son  of  man  (Matt. 
xxiv.  36  ;  Mark  xiii.  32).  Those  who  speak  of  an  "  error  " 
on   the  part  of   Jesus  and   His  Apostles,  in  teaching  the 


74  GENERAL  EriSTLE  OF  JAMES.  [v.  9-11. 

nearness 'of  the  Second  Advent,  altogether  misconceive 
the  nature  of  BibHcal  prophecy,  which,  so  far  as  it  regards 
its  fulfihrient,  always  remains  dependent  on  the  historical 
development.  In  this  development,  the  relation  of  man 
to  the  kingdom  of  God  forms  an  essential  factor,  in  con- 
formity with  which  the  Father,  who  guides  this  develop- 
ment, alone  determines  the  time  and  the  hour.  In  a  cer- 
tain sense  there  was  a  coming  of  Christ  at  the  destruction 
of  Jerusalem,  and  the  beginning  of  judgment  upon  Israel, 
but  this  was  but  a  type  of  Christ's  final  coming  in  His 
own  glorified  person,  with  His  holy  Angels  (Matt.  xvi. 
27;   Mark  viii.  38). 

9.  Murmur  not,  brethren,  one  against  another.  The 
reference  is  to  the  conduct  of  Christians  towards  each 
other  in  time  of  affliction  or  oppression.  That  ye  be  not 
judged.  "That  ye  fall  not  under  judgment  "  (v.  12). 
Behold,  the  judge  standeth  before  the  doors.  This 
strengthens  the  warning,  as  it  points  to  the  nearness  of 
the  judgment.     The  Judge  is  Christ. 

10.  Take,  brethren,  for  an  example  of  suffering  and  of 
patience,  the  prophets.  James  now  cites  examples  of 
patience  in  suffering  to  encourage  them.  Most  of  the 
prophets  endured  persecution  with  patience,  Moses, 
Elijah,  Isaiah,  Jeremiah,  and  Daniel  being  pre-eminent  as 
patterns  of  endurance.  Who  spake  in  the  name  of  the 
Lord.  James,  as  well  as  his  readers,  believed  that  the 
O.  T.  came  from  God,  and  that  the  prophets  delivered  a 
message  given  to  them  by  God. 

1 1.  Behold,  we  call  them  blessed  which  endured.  (See 
notes  on  i.  12.)  For  God  will  surely  reward  them  (Matt. 
v.  I2\  Another  reason  why  they  should  Qwdure pat ic?it/j. 
Ye  have  heard  of  the  patience  {endurance)  of  Job,  On 
patience  see  notes  on  i.  3,  4.  Job  displayed  his  patience 
not  only  in  his  afflictions,  but  especially  in  his  persistent 


V.  12.]  CHAPTER  V.  75 

trust  in  God  (Job  i.  21),  as  shown  by  his  repHes  to  his 
friends  (Job  ii.  10;  xiii.  15;  xvi.  19,  20;  xix.  25-27). 
And  have  seen  the  end  of  the  Lord.  This  evidently  re- 
fers to  the  end  of  God's  providential  dealings  with  Job, 
his  final  prosperity,  and  the  declaration  of  his  integrity, 
and  not  to  the  death  and  sufferings  of  Christ,  as  main- 
tained by  Augustine,  Bede,  Wetstein,  Lange,  Bassett, 
and  others.  From  the  end  which  the  Lord  gave  to  Job 
(xlii.  7-17),  you  see  how  that  the  Lord  is  full  of  pity. 
The  Greek  word  for  full  of  pity  is  found  in  no  other 
Greek  writer  save  Hermas,  who  evidently  takes  it  from 
James.  It  means  syiiipatJictic,  almost  the  same  as  the 
tenderhearted  of  Eph.  iv.  32  ;  i  Pet.  iii.  8.  And  merciful. 
Mercy  is  God's  free  love  to  man  from  the  point  of  view 
of  man's  need  and  helplessness.  God  pities  us  on  account 
of  our  wretchedness — on  account  of  the  misery  of  sin. 

23.  Warning  against  Swearing. 

12.  But  above  all  things,  my  brethren,  swear  not,  neither  by  the  heaven, 
nor  by  the  earth,  nor  by  any  other  oath  :  but  let  your  yea  be  yea,  and  your 
nay,  nay  ;  that  ye  fall  not  under  judgement. 

12.  But  above  all  things,  my  brethren,  swear  not, 
neither  by  the  heaven,  nor  by  the  earth,  nor  by  any 
other  oath.  An  echo  of  our  Saviour's  words  (Matt.  v. 
34-37).  James  wants  his  exhortation  against  swearing 
especially  to  be  taken  to  heart.  But  let  your  yea  be  yea, 
and  your  nay,  nay.  He  refers  here  to  the  needless  and 
heedless  swearing  in  ordinary  conversation,  a  practice  so 
common  in  ancient  times,  and  of  which  so  many  ill-bred 
persons  of  modern  times  are  guilty.  The  margin  of  R. 
V.  translates  let  yours  be  the  yea,  yea,  and  the  nay,  nay. 
That  ye  fall  not  under  judgement.  At  the  time  of  judg- 
ment when  men  are  to  be  judged  by  the  Gospel  (ii.  12). 
"That  the  condemnation  does  not  extend  to  the  solemn 


76  GEXERAL  EPISTLE  OF  JAMES.  [v.  13,  14. 

judicial  use  of  oaths  we  sec  in  the  facts  (i)  that  our  Lord 
answered  when  questioned  as  on  oath  by  Caiaphas  (Matt. 
xxvi,  63,  64),  and  (2)  that  St.  Paul  at  times  used  modes 
of  expression  which  are  essentially  of  the  nature  of  an 
oath  (2  Cor.  i.  23  ;  Rom.  i.  9;  Gal.  i.  20:  Phil.  i.  18)" 
(Plumptre).  There  is  nothing  wrong  or  sinful  in  a 
solemn  judicial  oath,  if  the  truth  cannot  otherwise  be 
ascertained. 

24.  General  Exhortations. 

13-18.  Is  any  among  you  suffering  ?  let  him  pray.  Is  any  cheerful  ? 
let  him  sing  praise.  Is  any  among  you  sick  ?  let  him  call  for  the  elders  of 
the  church  ;  and  let  them  pray  over  him,  anointing  him  with  oil  in  the 
name  of  the  Lord  :  and  the  prayer  of  faith  shall  save  him  that  is  sick,  and 
the  Lord  shall  raise  him  up  ;  and  if  he  have  committed  sins,  it  shall  be  for- 
given him.  Confess  therefore  your  sins  one  to  another,  and  pray  one  for 
another,  that  ye  may  be  healed.  The  supplication  of  a  righteous  man 
availeth  much  in  its  working.  Elijah  was  a  man  of  like  passions  with 
us,  and  he  prayed  fervently  that  it  might  not  rain  ;  and  it  rained  not  on 
the  earth  for  three  years  and  six  months.  And  he  prayed  again  ;  and  the 
heaven  gave  rain,  and  the  earth  brought  forth  her  fruit. 

13.  Is  any  among  you  suffering?  Instead  of  mur- 
muring (V.  7),  or  of  breaking  out  in  oaths  (v.  12),  let  him 
pray.  Trouble,  distress,  affliction,  are  often  veils  beneath 
which  the  love  of  God  conceals  itself.  Suffering  may 
overtake  the  believer  in  the  midst  of,  and  as  an  aid  to, 
the  work  of  sanctification.  Sufferings,  however,  serve 
not  only  to  purify  but  also  to  edify.  They  bring  us  into 
more  intimate  communion  with  God — for  they  teach  us 
to  pray.  On/rcnrrsee  notes  on  i.  6.  Is  any  cheerful? 
let  him  sing  praise.     (Compare  Eph.  v.  19.) 

14.  Is  any  among  you  sick?  let  him  call  for  the  elders 
of  the  church.  Let  him  call  thQ  presbyters  of  the  con- 
gregation to  which  he  belongs.  The  term  elder  was  an 
official  title,  taken  from  the  Synagogue,  given  to  the 
leaders  of  the  local  Christian  church,  to  those  "  that 
labored  .  .  .  and  were  over  "  the  congregation  (i   Thess. 


V.  14.]  CHAPTER   V.  >j>j 

V.  12),  "who  had  the  rule  .  ,  .  and  watched  in  behalf  of 
souls"  (Heb.  xiii.  17).  That  they  did  not  differ  in 
Apostolic  times  from  the  bisJiops  or  overseers,  is  evident 
from  the  fact  that  the  two  words  are  used  indiscriminately 
in  Acts  XX.  17,  28,  and  in  Tit.  i.  5,  7,  and  further,  the 
duty  of  prcsbytci's  or  elders  is  specifically  described  as 
being  that  of  ovcrsigJit  (i  Pet.  v.  i,  2).  Only  two  kinds 
of  church  officers  are  recognized  in  the  N.  T.,  presbyters, 
or  bishops,  and  deacons  (Phil.  i.  i  ;  i  Tim.  iii.  i,  8).  The 
word  presbyter  denotes  the  dignity  of  the  office  and 
comes  from  the  Jewish  Synagogue,  the  title  bishop 
denotes  the  function  of  oversight  and  was  borrowed  from 
Greek  institutions.  And  let  them  pray.  This  was  the 
special  object  for  which  the  presbyters  were  to  come 
to  him.  Over  him.  Not  simply  for  him,  in  his 
behalf,  but  "  bending  over,"  or  "  stretching  their  hands 
over."  Anointing  {having  anointed)  him  with  oil  in  the 
name  of  the  Lord.  In  a  firm  and  confident  trust  in 
Christ,  for  all  cures  could  only  be  wrought  in  the  name 
of  Jesus  Christ  (Mark  xvi.  17;  Acts  iii,  6;  iv.  10;  es- 
pecially Acts  iii.  16).  Anointing  the  sick  with  oil  was 
customary  in  the  East  for  the  refreshing,  strengthening, 
and  healing  of  the  body.  Here  the  anointing  is  to  be 
accompanied  by  a  miraculous  healing  in  answer  to  prayer. 
This  command  of  James  to  anoint  the  sick  takes  us  back 
to  the  earliest  age  of  the  Church,  and  is  a  mark  of  the 
very  early  date  of  this  Epistle.  In  Mark  vi.  13  we  also 
read  that  the  twelve,  when  out  on  their  mission, 
"  anointed  with  oil  many  that  were  sick  and  healed  them." 
Whether  there  is  any  connection  between  this  anointing 
with  oil  and  Christ's  promise  of  healing,  by  the  laying  on 
of  hands  (Mark  xvi.  18),  we  cannot  positively  determine. 
Paul  had  this  gift  of  healing  (Acts  xxviii.  8,  9),  and  such 
gifts  were  bestowed  upon  believers  in  Apostolic  times  by 


78  GENERAL  EPISTLE  OF  JAMES.  [v.  15. 

the  Spirit  according  to  the  will  of  God  (i  Cor.  xii.  9,  11, 
28).  It  was  not,  in  either  case,  the  laying  on  of  hands  in 
itself,  or  the  anointing  of  the  sick  with  oil,  that  saved, 
but  James  ascribes  the  cure  to  the  prayer  of  fait  Ji  (v.  15). 
They  were  to  use  ordinary  medicine,  but  the  prayer  of 
faith  will  bring  about  a  miraculous  cure.^ 

15.  And  the  prayer  of  faith  shall  save  him  that  is 
sick.  The  prayer  that  proceeds  from  faith.  (See  notes 
on  i.  6.)  The  sick  man  is  also  supposed  to  have  faith  in 
Christ  and  praying.  The  effect  of  the  prayer  is  that  the 
sick  man  ivill  reeover  (shall  save),  stated  more  specifically 

1  This  anointing  of  the  sick,  with  accompanying  prayer,  was  continued 
in  the  Eastern  and  Western  Churches,  even  after  the  miraculous  gifts 
given  in  the  ApostoHc  Church  had  ceased.  This  custom,  with  a  view  to 
the  restoration  of  health,  is  still  practised  in  the  Greek  Cliurch,  and  may  be 
used  in  any  illness,  but  there  is  nothing  throughout  the  whole  oftice  which 
suggests  or  implies  that  it  should  be  administered  only  to  persons  in  im- 
minent danger  of  death.  Very  interesting  is  the  history  of  the  develop- 
ment of  the  teaching  of  the  Roman  Catholic  Church  on  this  point.  As  is 
well  known,  the  Roman  Church  appeals  especially  to  this  verse  (besides 
Mark  vi.  13  ;  xvi.  17)  for  the  support  of  her  doctrine  of  the  Sacrament  of 
Extreme  Unction.  She  lays  special  stress  on  the  latter  part  of  James  v. 
15,  "  And  if  behave  committed  sins,  it  shall  be  forgiven  him,"  and  connects 
this  promise  with  the  rite  of  Extreme  Unction,  for  the  spiritual  comfort  of 
the  dying.  But  the  facts  are  these.  "  There  is  no  evidence,  during  the  first 
eight  centuries,  of  the  anointing  of  the  sick  being  deferred,  as  having  only 
a  spiritual  efficacy,  to  the  point  of  death,  except  the  custom  of  an  obscure 
sect  of  the  Gnostics  (the  Heracleonites ).  as  described  by  Epiphanius " 
(Mayor).  During  the  first  centuries  of  the  Church  this  anointing  of  the 
sick  was  not  confined  to  the  clergy ;  it  was  frequently  performed  by  the 
sick  man  or  by  his  friends.  It  was  not  till  A.  D.  852  that  the  function  of 
anointing  is  confined  to  the  priest.  "The  restraint  of  the  unction  to  the 
priest  had  momentous  consequences.  The  original  intention  of  it  in  re- 
lation to  the  Iicaling  of  the  body  was  practically  forgotten,  and  the  rite  came 
to  be  regarded  as  part  of  a  Christian's  immediate  preparation  for  death. 
Hence,  in  the  12th  century,  it  acquired  the  name  of  the  last  unction,  Unctio 
Extrema  (Peter  Lombard),  i.  e.  as  the  Catechism  of  Trent  asserts,  the 
last  of  those  which  a  man  received  from  the  Church.  In  the  13th  century 
it  was  placed  by  the  schoolmen  among  the  seven  rites  to  which  they  then 
limited  the  application  of  the  term  sacrament"  (Smith  and  Cheetham, 
Diet,  of  Christ.  Antiquities,  Articles  Oil,  Unction). 


V.  1 6.]  CHAPTER   V.  jg 

ill  the  words  and  the  Lord  shali  raise  him  up,  from  his 
sick-bed  (Mark  i.  31).  The  Roman  Catholic  interpreters 
refer  this  to  spiritual  comfort.     And  if  he  have  committed 

sins.  Not  as  if  James  thought  that  possibly  this  man 
was  not  guilty  of  any  sins  and  needed  no  forgiveness 
("  for  in  many  things  we  all  stumble,"  iii.  2),  but  rather 
"  even  if  his  sickness  can  be  traced  to  certain  particular 
sins,"  if  he  repents  and  confesses  his  sin  (v.  16),  it  shall 
be  forgiven  him.  This  whole  verse  reminds  us  of  the 
miracles  of  healing  performed  by  our  Saviour  as  recorded 
by  the  Evangelists,  and  it  is  to  be  noted,  that  the  for- 
giveness of  sins  was  also  often  named,  as  associated  with 
the  cure  of  bodily  infirmities  (Matt.  ix.  2  ;  Luke  viii.  48  ; 
John  V.  14  ;  etc.).  James  is  here  speaking  with  reference 
to  the  miraculous  power  of  healing  then  existing  in  the 
Church,  through  faith  in  the  name  of  Christ  (Acts  iii.  6, 
16  ;  iv.  10).  The  Order  of  Visitation  of  the  Sick  in  use  in 
the  Lutheran  Church  is  based  upon  this  passage  of  James,^ 
and  in  her  Orders  for  Ministerial  Acts  she  provides 
also  for  an  Order  for  the  Coininunion  of  the  Siek,  as  well 
as  an  Order  for  the  Commendation  of  the  Dying  {CJinreJi 
Book,  pp.  370-376). 

16.  Confess  therefore  your  sins  one  to  another,  Christ 
lays  down  the  principle  that  God  will  not  forgive  our 
trespasses  if  we  do  not  forgive  those  who  have  injured 
us  (Matt.  vi.  15),  and  if  we  make  no  amends  for  the 
wrongs  we  have  committed  against  our  fellow-men  (Matt. 
V.  24).  James  takes  it  for  granted  that  in  the  case  of  the 
sick  man  there  was  such  a  confession  of  sin  in  the  pres- 

i  The  Rubrics  provide  that  "  when  a  church-member  is  taken  sick, 
notice  thereof  shall  be  given  to  the  minister,  that  he  may  aid  the  sick  per- 
son, with  the  Word  and  Sacrament,  as  the  case  may  require.  This  should 
not  be  delayed  to  the  last  extremity,  but  the  minister  should  be  called  in 
time,  that  the  sick  person  may  be  examined,  instructed,  and  comforted 
while  able  fully  to  understand  what  is  done."    (See  Church  Book,  p.  350.) 


8o  GENERAL  EPISTLE  OF  JAMES.  [v.  17. 

enc€  of  the  presbyters,  especially  of  sins  towards  God, 
but  here  in  this  verse  there  is  no  reference  to  any  formal 
confession  of  sin  to  a  pastor  or  presbyter,  much  less  to 
auricular  confession  as  practised  in  the  Church  of  Rome. 
A  general  rule  is  laid  down  for  Christians.  Individ- 
ual believers  ought  to  have  such  mutual  confidence 
in  each  other,  that,  if  they  wrong  each  other,  they 
should  confess  it  to  each  other.  And  pray  one  for 
another,  that  ye  may  be  healed,  i.  e.  that  ye  may 
be  saved,  receive  the  forgiveness  of  your  sius.  Some 
would  understand  this  literally,  healed  of  bodily  diseases, 
connecting  closely  with  the  miracle  spoken  of,  and  this 
interpretation  seems  to  agree  with  the  miraculous  power 
of  the  prayer  of  Elijah  cited  in  the  next  two  verses,  but 
the  exhortation  to  confess  is  general,  made  not  only  for 
the  sick,  but  the  Jewish  Christians  in  general,  and  for  all. 
The  supplication  of  a  righteous  man  availeth  much  in 
its  working,  i.  e.  it  worketh  very  effectually,  for  it  is 
assumed  that  prayer  is  a  power  that  works,  which  by  its 
importunity  and  strong  faith  obtains  an  answer  (Luke 
xi.  8,  9;  xviii.  1-7).  The  great  majority  of  expositors, 
however,  wrongly  regard  the  participle  as  qualifying  sup- 
plication, in  the  sense  of  earnest,  urgent,  translating  "  the 
supplication  of  a  righteous  man,  being  earnest,  availeth 
much."  James  is  encouraging  Christians  to  pray  for  one 
another. 

17.  Elijah  was  a  man  of  like  passions  (natiire)  with 
us.  James  now  illustrates  the  power  of  prayer  by  the 
example  of  Elijah.  He  was  one  of  us,  of  like  disposition 
and  nature.  And  he  prayed  fervently  that  it  might  not 
rain  ;  and  it  rained  not  on  the  earth  for  three  years  and 
six  months.  \S\\Q.x?\\y,  lie  prayed  ivith  prayer,  ■&.  Hebrew 
idiom,  intensive,  designating  the  earnestness  of  the 
prayer.     The  history  to  which  James  refers  is  recorded 


V.  1 8,  19.]  CHAPTER  V.  81 

in  I  Kings  xvii.  i— xviii.  46.  There  is  no  discrepancy 
here  because  no  mention  is  made  in  the  O.  T.  narrative 
of  the  twofold  prayer  of  Elijah.  It  is  implied  in  the 
narrative.  How  long  this  drouth  lasted  is  not  stated 
in  the  O.  T.,  but  it  was  well  known  by  the  Jews,  for 
such  a  memorable  event  was  one  of  the  glorious  deeds 
of  God  to  which  they  ever  referred.  Christ  refers  to  this 
narrative  when  He  speaks  of  "the  days  of  Elijah,  when 
the  heaven  was  shut  up  three  years  and  six  months " 
(Luke  iv.  25). 

18.  And  he  prayed  again;  and  the  heaven  gave  rain, 
and  the  earth  brought  forth  her  fruit.  The  reference  is 
to  I  Kings  xviii.  42.  The  references  in  the  N.  T.  to  this 
narrative  only  iiU  out  more  fully  the  history  as  given  in 
the  O.  T.  Some  commentators  see  something  mystical 
in  this  three  and  one-half  years  of  suffering,  as  it  corre- 
sponds to  "  a  time,  times,  and  an  half"  (Dan.  xii.  7), 
"forty  and  two  months"  (Rev.  xi.  2),  "a  thousand  two 
hundred  and  threescore  days  "  (Rev.  xii.  6), — the  half  of 
a  prophetic  week.  In  Rev.  xi.  6  it  is  also  stated  that 
"  the  two  witnesses"  "have  the  power  to  shut  the  heaven 
that  it  rain  not  "  during  "  a  thousand  two  hundred  and 
threescore  days  "  (Rev.  xi.  3). 

25.  Be  Active  in  Saving  Souls. 

19,  20.  My  brethren,  if  any  among  you  do  err  from  the  truth,  and  one 
convert  him  ;  let  him  know,  that  he  which  converteth  a  sinner  from  the 
error  of  his  way  shall  save  a  soul  from  death,  and  shall  cover  a  multitude 
of  sins. 

19.  My  brethren,  if  any  among  you  do  err.  Another 
practical  precept,  James  returning  to  the  subject  of  con- 
fession of  sin  and  prayer  of  verse  16.  It  matters  not 
whether  the  wanderer  goes  astray  of  his  own  will  or  is  led 
astray  by  others.     From  the  truth.     Which  is  in  Christ 


82  GENERAL  EPISTLE  OF  JAMES.  [v.  20. 

Jesus.  And  one  convert  him.  All  are  to  aid  in  bringing 
back  backsliders  to  the  faith,  not  simply  the  pastors  or 
presbyters.  The  word  convert  is  here  used  (in  Greek)  in 
its  active  sense  as  in  Luke  i.  16,  17  {turn)  and  in  Acts 
xxvi.  18  {tnrii). 

20.  Let  him  know.  The  one  who  converts  another. 
Westcott  and  Hort  with  some  ancient  authorities  read 
knoiv ye.  The  plural  would  call  attention  to  a  well- 
known  fact  as  in  i.  19, — that  conversion  leads  to  salvation. 
That  he  which  converteth  a  sinner  from  the  error  of  his 
way,  James  seeks  to  excite  zeal  in  all  believers  for 
the  conversion  of  the  erring.  God  uses  men  as  instru- 
ments in  the  work  of  saving  souls.  It  is  the  duty  of  all 
to  speak  the  Word  of  God  in  season  to  erring  souls,  but 
especially  the  privilege  and  duty  of  those  to  whom 
"  the  ministry  of  reconciliation  "  has  been  entrusted  (2 
Cor.  V.  18-21).  Shall  save  a  soul.  That  is,  the  soul  of 
him  who  is  converted.  From  death.  Spiritual  and 
eternal  death.  And  shall  cover  a  multitude  of  sins. 
That  is,  the  sins  of  the  one  who  is  converted.  The  Roman 
Catholic  commentators  generally  understand  the  sins 
covered  to  be  those  of  the  person  converting  another, 
but  to  this  there  is  no  reference  here.  The  saving  of 
souls  has,  however,  its  own  reward.  Not  only  shall  we 
be  the  means  "  of  saving  a  soul  from  death,"  but  "there 
shall  be  joy  in  heaven  in  the  presence  of  the  angels  of 
God,  over  one  sinner  that  repenteth  "  (Luke  xv.  7,  10), 
and  "  they  that  be  wise  {tJie  teachers)  shall  shine  as  the 
brightness  of  the  firmament ;  and  they  that  turn  many  to 
righteousness  as  the  stars  for  ever  and  ever "  (Dan. 
xii.  3). 

The  abrupt  close  of  this  Epistle  is  most  remarkable. 
The  nearest  approach  is  found  in  i  John.  This  abrupt- 
ness may  be  that  of  emphasis. 


EXCURSUS  T.  83 


Excursus  I. 

The  Hclvidian  TJicory.  The  theory  that  the  brethren 
of  our  Lord  are  the  sons  of  Joseph  and  Mary,  and  there- 
fore the  younger  brethren  of  Jesus,  is  exegetically  up- 
held by  the  statements  given  by  Matthew  and  Luke. 
Matt.  i.  18,  "  When  his  mother  Mary  had  been  betrothed 
to  Joseph,  before  they  came  together  she  was  found  with 
child  of  the  Holy  Ghost;"  Matt.  i.  24,  25,  "And 
Joseph  .  .  .  took  unto  him  his  wife  ;  and  knezv  her  not 
till  she  had  brought  forth  a  son  f  Luke  ii.  7,  "And  she 
brought  forth  her  first-born  son."  There  is  but  one  true 
interpretation  of  these  passages.  Matthew  goes  into 
what  may  seem  almost  unnecessary  detail  in  fixing  a 
limit  to  the  separation  between  husband  and  wife.  It  is 
here  undoubtedly  implied  that,  after  the  birth  of  Jesus, 
Joseph  began  his  married  life  with  Mary  which  up  to 
this  time  had  been  expressly  prohibited.  Luke  writing 
his  Gospel  many  years  after  our  Saviour's  death,  at  a 
time  when  it  was  known  whether  Mary  afterwards  had 
given  birth  to  other  children  or  not,  and  in  connection 
with  frequent  mention  of  the  brethren  of  the  Lord  (viii.19, 
20),  speaks  very  naturally  of  Jesus  as  "  the  first-born  son  " 
of  Mary.  The  remarkable  narrative  of  our  Saviour's 
childhood  (Luke  ii.  41-51)  can  be  understood  also  more 
clearly,  if  we  suppose  that  Mary  had  several  younger 
children  to  attend  to,  and  as  the  main  care  would  have 
been  given  to  the  latter,  it  is  easy  to  see  how  natural  it 
was  for  them  not  to  become  aware  earlier  of  the  absence 
of  their  oldest  child  Jesus. 

The_^rjr/  objection  against  this  theory  is,  that  such  a 


84  GENERAL  EPISTLE  OF  JAMES. 

view  is  opposed  to  the  doctrine  of  the  perpetual  virginity 
of  Mary,  and  that  this  latter  doctrine  has  been  the  senti- 
ment of  the  universal  Church  until  comparatively  recent 
times.  But  history  shows  that  the  idea  of  \\\q  perpetual 
virginity  of  Mary  arose  from  a  false  notion  of  the  supe- 
rior sanctity  of  the  unmarried  life,  based  upon  a  one- 
sided interpretation  of  i  Cor.  vii.  i  ;  Rev.  xiv.  4,  a  teach- 
ing which  has  no  authority  in  the  Word  of  God  (2  Tim. 
iv.  1-5).  The  consensus  of  belief  in  the  perpetual  vir- 
ginity of  Mary  does  not  begin  until  long  after  all  his- 
torical evidence  had  been  lost.  Epiphanius  and  Jerome, 
who  respectively  contended  for  the  half-brother  and 
cousin  theory,  had  no  more  means  of  real  historical  knowl- 
edge than  we  ourselves.  Tertullian  {died  A.  D.  220), 
who  lived  nearly  two  centuries  before  either  Epiphanius 
or  Jerome,  appears  to  assume  as  a  matter  of  course  that 
the  Lord's  brethren  were  the  children  of  Joseph  and 
Mary  {Adv.  Marc.  IV.  19  ;  Dc  Carue  Christi,  7  ;  De 
Monogamia,  8),  and  speaks  as  if  in  his  day  no  one  had 
any  other  view,  and  although  Tertullian  was  inclined 
strongly  to  asceticism,  he  does  not  regard  himself  as  con- 
tradicting an  established  tradition  when  denying  Mary's 
perpetual  virginity. 

Before  the  end  of  the  fourth  century  there  was  no  fixed, 
recognized  tradition,  though  there  was  a  growing  feeling 
and  sentiment  in  favor  of  Mary's  perpetual  virginity, 
which  finally  took  a  definite  shape  through  the  influence 
of  the  Athanasian  expression  "  ever  Virgin."  Among 
the  Latin  Fathers  the  expression  "  semper  virgo,"  ever 
virgin^  came  into  use,  whence  also  naturally  the  doctrine 
was  accepted  by  Luther  and  the  Lutheran  Reformers 
without  laying  it  down  as  a  confessional  2iX\\Q\Q{Concordia, 
ed.  by  Mueller,  299,  679,  24).  But  the  real  facts  show  that 
not  only  is  there  no  scriptural  foundation  for  this  doc- 


EXCURSUS  /.  85 

trine,  but  there  is  also  no  foundation  for  this  view  in  the 
tradition  of  the  first  three  centuries.  When  we  deal  with 
the  argument  from  tradition,  we  are  not  in  search  simply 
of  sentiment  and  pious  opinion,  but  of  historical  facts. 

The  Cultus  of  the  Virgvi  JMary.  It  is  very  interesting, 
in  this  connection,  to  trace  the  history  of  the  ivorship  of 
the  Blessed  Virgin,  and  note  the  different  stages  by  which 
the  various  doctrines  included  in  this  Cultus  were  de- 
veloped. Every  form  of  this  worship  has  its  origin,  not 
in  the  Bible,  not  in  the  Creeds,  not  in  the  teachings  of 
the  Fathers  of  the  first  three  centuries,  but  in  the  Apoc- 
ryphal legends  of  the  birth  and  death  of  the  Virgin  Mary. 
After  the  fourth  century  the  doctrine  of  tJie  perpetual 
vi7-ginity  was  not  enough  for  the  ascetic  spirit  of  the  age. 
Mary  became  the  child  of  promise  and  of  miracle  like 
Isaac,  but  it  was  not  until  the  twelfth  century  that  the 
opinion  became  almost  universal  that  she  was  preserved 
from  actual  sin,  and  by  the  fourteenth  century  the  idea 
was  suggested  that  Mary  had  also  been  free  from  original 
sin,  but  it  was  not  until  1854  that  the  decree  of  her  Ini- 
inacnlate  Conception, — that  she  was  conceived  and  born 
without  original  sin, — was  passed  by  the  Roman  Church. 
The  Roman  Catholic  Church  now  teaches  that  the  Virgin 
Mary  has  been  wholly  exempt  from  all  sin,  original  and 
actual,  throughout  her  life  and  in  her  death.  So  likewise 
the  ascetic  spirit  of  the  fourth  century  was  not  satisfied 
with  the  scriptural  teaching  of  the  miraculous  conception 
of  our  Lord,  but  began  to  teach  that  His  birth  was  also 
miraculous,  that  He  came  into  the  world  without  doing 
violence  to  the  virginal  and  pure  body  of  His  mother, 
leaving  her  virginity  entire.  The  doctrine  of  the  Assump- 
tion of  the  Virgin,  that  at  her  death  her  body  was  trans- 
lated into  heaven,  can  also  be  traced  to  legends  which 
had  their  origin  among  unbelievers  and  heretics,  and  did 


86  GENERAL  EPISTLE  OF  JAMES. 

not  begin  to  creep  into  the  Church  until  the  sixth  cent, 
ury,  but  which  novv  has  been  ratified  by  the  authority 
of  both  the  Roman  and  the  Greek  Catholic  Churches. 

Another  form  of  this  first  objection  is,  that  the  idea 
that  Mary,  the  mother  of  our  Saviour,  had  other  children, 
is  abhorrent  to  Christian  sentiment.  This  objection  is 
but  a  natural  result  of  the  false  asceticism  which  exalted 
virginity  at  the  expense  of  married  life.  Lightfoot  calls 
attention  to  the  comparison  used  by  some  of  the  Fathers 
between  the  conception  and  burial  of  our  Lord.  As  after 
death  His  body  was  placed  in  a  sepulchre  wherein  never 
man  before  was  laid,  so  they  held  it  seemed  fitting  that 
the  womb  consecrated  by  His  presence  should  not  thence- 
forth have  borne  any  offspring  of  man.  But  this  is  not  a 
question  of  sentiment  but  of  fact. 

A  second  objection  raised  against  this  theory  is,  that 
according  to  Scripture  these  brothers  were  not  believers 
on  Jesus  (John  vii.  5),  but  that  Paul  expressly  calls  James, 
the  Lord's  brother,  an  Apostle  (Gal.  i.  19;  i  Cor.  xv.  7). 
But  neither  of  these  passages  necessarily  implies  that 
James  was  one  of  the  twelve,  even  if  he  is  called  an 
Apostle,  for  the  term  Apostle  was  not  strictly  confined  to 
the  twelve,  being  applied  in  the  Acts  not  only  to  Paul, 
but  also  to  Barnabas  (Acts  xiv.  4,  14),  and  Paul  may  even 
have  used  it  of  the  wider  circle  of  the  disciples  (i  Cor.  xv.  7). 
In  Gal.  i,  19  the  restrictive  clause  save  may  refer  to  the 
verb  alone,  implying  that  Paul  saw  no  Apostle  except 
Peter,  but  that  he  also  saw  James,  the  Lord's  brother. 
The  same  usage  of  this  restrictive  phrase  is  found  in  the 
Greek  of  Matt.  xii.  4;  Luke  iv.  27;  John  xvii.  12;  Gal. 
ii.  16;   Rev.  ix.  4;  xxi.  27. 

A  tliird  objection  is,  if  Mary  had  children  of  her  own, 
Jesus  would  not  when  dying  have  recommended  her  to 
the  care  of  John  (John  xix.  25-27).     Lightfoot  regards 


EXCURSUS  I.  87 

this  objection  as  fatal  to  the  brotJicr  theory,  and  speaks 
of  Mary  "  being  consigned  to  the  care  of  a  stranger  " 
{Galatians,  p.  108).  But  John  was  no  stranger  in  any 
sense.  Jesus  consigned  His  mother  to  His  most  intimate 
friend,  the  beloved  disciple,  the  son  of  His  mother's  sister, 
Salome.  We  do  not  know  all  the  circumstances  of  the 
case,  but  it  is  most  probable  (some  would  say  positively 
certain)  that  the  brethren  of  Jesus  were  not  present  at 
the  crucifixion,  Avhile  John  was  present.  We  can  also 
infer  from  i  Cor.  ix.  5  that  the  brothers  of  Jesus  were 
married  men,  and  had  households  of  their  own,  while 
from  incidental  notices  it  seems  that  John  was  unmarried 
and  in  a  better  social  position  than  our  Lord's  brothers, 
and  had  a  residence  in  Jerusalem  (Mark  i.  20 ;  Luke  viii.  3  ; 
John  xix.  27;  xviii.  15). 

A  fourth  objection  is,  the  brothers  of  Jesus  act  to- 
wards him  as  if  he  were  a  younger  brother.  This  objec- 
tion has  little  weight,  and  the  facts  at  our  command  are 
too  few  to  lay  much  stress  upon  this  argument  either 
way.  Matt.  xii.  46-50;  Mark  iii.  31-34;  Luke  viii. 
20,  21  ;  Mark  iii.  20,  21  ;  vi.  4;  Matt.  xiii.  55-57  ;  John 
ii.  12  ;  vii.  1-9,  bear  upon  this  point. 

Many  of  our  best  modern  scholars,  such  as  Stier,  Wies- 
eler,  De  Wette,  Neander,  Lechler,  Bleek,  Credner,  Meyer, 
Huther,  Beyschlag,  Mangold,  Weiss,  Alford,  Schaff, 
Eadie,  Gloag,  Farrar,  Major,  and  others,  accept  this 
theory  that  the  brethren  of  Jesus  were  the  sons  of  Mary 
and  Joseph. 


88  GENERAL  EPISTLE  OF  JAMES. 


Excursus  II. 

LntJicr  on  tJic  Epistle  of  James.  Luther  gives  two 
reasons  why  he  will  not  accept  the  genuineness  of  the 
Epistle  of  James :( I)  because  he  thinks  it  is  in  conflict 
with  Paul's  fundamental  doctrine  of  justification  by 
faith  ;  and  (2)  because  it  does  not  lay  suf^cient  stress 
upon  the  Passion,  the  Resurrection,  and  the  Spirit  of 
Christ.  In  this  discussion  we  must  not  forget,  as  Arch- 
deacon Hare  reminds  us,  'that  Luther  "did  not  always 
weigh  his  words  in  jewellers'  scales,"  and  those  writers 
who  quote  with  such  satisfaction  Luther's  graphic  de- 
scription of  the  Epistle  of  James  as  "  eine  rechte  stroherne 
Epistel,  .  .  .  denn  sie  doch  kcine  evangelishe  Art  an  ihr 
hat,"  too  often  totally  misrepresent  him,  for  they  do  not 
take  into  consideration  the  context  of  the  statement.  It 
is  not  our  aim  to  defend  Luther  in  his  view  of  the  Epistle, 
but  justice  demands  that  the  truth  be  known.  It  is  very 
interesting  to  study  the  writings  of  Luther  and  trace  his 
statements  concerning  this  Epistle  as  given  (i)  in  his 
seventh  Thesis  against  Eck  (1519^  (2)  in  his  Baby- 
lonian Captivity  (1520),  (3)  in  his  Postils,  (4)  in  his  pref- 
ace to  James  (1522),  (5)  in  his  preface  to  the  New  Testa- 
ment (1524),  and  (6)  in  his  Table  Talk.  (See  also  Lu- 
ther's preface  to  James  as  published  in  the  JTc/wrtr  Bible, 
St.  Louis,  1877.)  After  giving  a  general  summary  of  the 
Christian  life,  he  concludes  the  preface  of  his  first  edition 
of  the  translation  of  the  N.  T.  (1524)  (which  is,  however, 
omitted  in  the  later  editions)  in  these  words:  "From 
all  this  you  can  rightly  judge  between  all  the  books,  and 
distinguish  which  are  the  best.       For  St.  John's  Gospel, 


EXCURSUS  II. 


89 


and  St.  Paul's  Epistles,  especially  that  to  the  Romans, 
and  St.  Peter's  first  Epistle,  are  the  true  marrow  and  ker- 
nel of  all  the  books ;  which  properly  also  might  be  the 
first,  and  each  Christian  should  be  counselled  to  read  them 
first  and  most,  and  make  them  as  common  by  daily  read- 
ing as  his  daily  bread,  .  .  .  briefly  St.  John's  Gospel 
and  his  first  Epistle,  St.  Paul's  Epistles,  especially  those 
to  the  Romans,  Galatians,  Ephesians,  and  St.  Peter's  first 
Epistle :  tJicsc  arc  the  books  zvJiich  show  thcc  CJirist,  and 
teach  all  that  is  ncedfjil  and  blessed  for  thee  to  knoiv,  even 
if  you  never  see  or  hear  any  other  book,  or  any  other 
doctrine.  Therefore  is  the  Epistle  St.  James  a  rio-ht 
strawy  Epistle  compared  with  them,  for  it  lacks  all  evan- 
gelical character,"  Again  he  says  (also  reprinted  in  the 
Weimar  Bible  of  St.  Louis,  1877) :  "  I  admire  the  Epistle 
of  St.  James,  though  it  was  rejected  by  the  ancients,  and 
still  hold  it  as  good,  for  this  reason  that  it  lays  down  no 
teaching  of  man,  and  presses  home  the  law  of  God,  Yet 
to  express  my  own  opinion,  without  prejudice  to  any  one, 
I  do  not  hold  it  to  be  the  writing  of  any  Apostle,  for 
these  reasons :  (i)  It  directly  contradicts  St.  Paul  and  all 
other  Scripture  in  giving  righteousness  to  works.  .  .  . 
(2)  It  professes  to  teach  Christian  people,  and  yet  in  such 
along  instruction  does  not  once  notice  the  Passion,  the 
Resurrection,  and  the  spirit  of  Christ,  The  writer  names 
Christ  a  few  times,  but  he  teaches  nothing  of  Him,  but 
speaks  of  general  faith  in  God.  For  it  is  the  office  of  a  true 
Apostle  to  preach  the  Passion,  Resurrection,  and  Ofifice 
of  Christ,  and  to  lay  the  foundation  of  faith  in  the  same 
.  .  .  and  with  this,  all  true  holy  books  agree,  that  they 
wholly  preach  and  urge  Christ.  That  too  is  the  right 
touchstone  whereby  to  criticise  all  books,  whether  they 
urge  Christ  or  not,  for  all  Scripture  testifies  of  Christ.  . 
That  which   does  not  teach  Christ  is  still  not  Apostolic, 


go  GENERAL  EPISTLE  OF  JAMES. 

even  if  it  were  the  teaching  of  St.  Peter  or  St.  Paul.  Again 
that  which  preaches  Christ,  that  were  ApostoHc,  even  if 
Judas,  Annas,  Pilate,  and  Herod,  preached  it.  ...  I 
therefore  cannot  place  it  among  the  true  Chief-books, 
but  I  will  forbid  no  one  to  place  and  regard  it  as  he 
pleases ;  for  there  are  many  good  sayings  in  it."  In  accord- 
ance with  this  general  statement  in  the  German  (Lu- 
theran) Bibles  the  Epistles  to  the  Hebrews,  James,  Jude, 
and  Revelations  arc  placed  at  the  end  of  the  translation 
for  the  reason,  as  Luther  says :  "  These  four  have  been 
regarded  in  former  times  in  a  different  light." 

The  reader  will  notice  that  in  the  first  paragraph  a 
comparison  is  drawn  between  the  Epistle  of  James  and 
the  writings  of  John,  Paul,  and  Peter,  and  the  test  of 
comparison  is  its  evangelical  character  (Gospel  versus 
Law),  and  in  this  sense  Luther  sees  very  little  of  the  pure 
Gospel  in  James.  So  likewise  in  the  second  paragraph 
quoted  Luther  uses  the  word  "  Apostolic  "  in  the  sense 
of  Evangelical  (Gospel).  I  will  close  this  note  with  a  few 
quotations.  Westcott  {Canon  of  tJie  N.  T.  pp.  480-486) 
says:  "Luther's  judgments  on  the  different  books  are 
given  in  detail  in  his  prefaces.  These  are  so  full  of  life 
and  so  characteristic  of  the  man,  that  they  can  never  lose 
their  interest ;  and  as  a  whole  they  form  an  important 
chapter  in  the  history  of  the  Bible.  His  comments  on 
the  Apocrypha  have  singular  vigor  and  personal  appre- 
ciation of  the  value  of  the  several  books ;  nor  does  he 
show  less  freedom  and  boldness  in  dealing  with  the  Anti- 
legomena  of  the  New  Testament.  For  him  there  is  a  Gos- 
pel within  the  Gospel,  a  New  Testament  within  the  New 
Testament.  .  .  .  The  freshness  and  power  of  Luther's  judg- 
ments on  the  Bible,  the  living  sense  of  fellowship  with  the 
spirit  which  animates  them,  the  bold  independence  and 
self-assertion  which  separates  them  from  all  simply  critical 


EXCURSUS  II.  '  gi 

conclusions,  combined  to  limit  their  practical  accept- 
ance to  individuals.  Such  judgments  rest  on  no  definite 
external  evidence.  They  cannot  be  justified  by  the 
ordinary  rule  and  measure  of  criticism  or  dogma.  No 
Church  could  rest  on  a  theory  which  makes  private  feel- 
ing the  supreme  authority  as  to  doctrine  and  the  source 
of  doctrine.  As  a  natural  consequence  the  later  Lu- 
therans abandoned  the  teaching  of  their  great  master 
on  the  written  word.  For  a  time  the  disputed  books  of 
the  N.  T.  were  distinguished  from  the  remainder ;  but  in 
the  early  part  of  the  seventeenth  century  this  difference 
was  looked  upon  as  wholly  belonging  to  the  past." 
Y-Axx-AX  {Messages  of  the  Books,  p.  412)  remarks:  "It  is 
impossible  not  to  admire  the  noble  independence  of  a 
spirit  which  was  free  and  bold  because  it  was  living  and 
because  it  felt  the  Spirit  of  God  as  a  fresh  power.  But 
Luther's  condemnation  of  the  Epistle  rose  from  his  not 
possessing  the  right  clue  to  its  comprehension." 

Collect. 

O  Almighty  God,  who  hast  built  Thy  Church  upon  the  foundation  of  the 
Apostles  and  Prophets,  Jesus  Christ  Himself  being  the  Head  Corner-stone  : 
Grant  us  so  to  be  joined  together  in  unity  of  spirit  by  their  doctrine,  that 
we  may  be  made  a  holy  Temple  acceptable  unto  thee  ;  through  Jesus  Christ, 
Thy  Son,  our  Lord,  who  liveth  and  reigneth  with  Thee  and  the  Holy  Ghost] 
ever  one  God,  world  without  end.    Amen. 


SPECIAL   INTRODUCTION 

TO    THE 

FIRST  EPISTLE  GENERAL  OF  PETER. 


I.  The  Author  of  the  Epistle.  The  author  describes 
himself  as  "  an  Apostle  of  Jesus  Christ  "  (i.  i),  and  it  has 
been  the  universal  belief  of  the  Christian  Church  of  all 
ages,  that  the  writer  of  the  Epistle  was  Simon  Peter,  one 
of  the  twelve.  The  life  of  Peter  as  given  in  the  Gospels 
is  familiar  to  all.  At  first  a  disciple  of  John  the  Baptist, 
he  was  brought  to  Jesus  by  his  brother  Andrew  (John  i. 
41,  42).  He,  as  well  as  the  rest  of  the  twelve,  was  gradu- 
ally prepared  for  his  work,  receiving  his  first  call  at  the 
beginning  of  the  second  year  of  our  Lord's  ministry 
(Matt.  iv.  18-22;  Mark  i.  16-20;  Luke  v.  i-ii),  and  his 
formal  call,  a  few  months  later,  in  midsummer  (Mark  iii. 
13-19;  Luke  vi.  12-16).  Christ  was  especially  drawn  to 
Peter,  for  He  saw  in  him  a  man  with  capabilities  of  char- 
acter fitted  to  hold  the  place  of  leader  among  the  Apostles, 
in  the  trying  times  that  should  follow  after  His  own 
death.  From  the  very  beginning  Peter's  enthusiasm  and 
impetuosity  led  him  to  be  a  natural  leader  among  the 
Apostles,  and  he  soon  acted  as  spokesman  for  them. 
When  some  at  the  close  of  the  second  year  of  our  Lord's 
ministry  threatened  to  desert  Him,  it  was  Peter  who 
made  answer  in  behalf  of  the  twelve,  "  Lord,  to  whom 
shall  we  go  ?  .  .  .  We  know  that  thou  art  the  Holy 
One  of  God  "  (John  vi.  68,  69).     A  few  months  later,  at 

93 


94  FIRST  EPISTLE  GENERAL  OF  PETER. 

Caesarea  Philippi,  in  answer  to  Christ's  question  to  the 
twelve,  "But  who  say  ye  that  I  am?"  Peter,  in  the 
name  of  the  twelve,  but  with  a  special  confidence  of 
personal  conviction,  made  that  memorable  confession, 
"  Thou  art  the  Christ,  the  Son  of  the  living  God  "  (Matt, 
xvi.  i6),  which  gained  for  him  the  special  approbation  of 
our  Lord.  As  an  answer  came  those  gracious  words  of 
our  Saviour,  which  have  been  the  occasion  of  endless  con- 
troversies between  Romish  and  Protestant  theologians, 
"  Blessed  art  thou,  Simon,  Bar-Jonah  :  .  .  .  And  I  also 
say  unto  thee,  that  thou  art  Peter  {Pciros),  and  upon  this 
rock  {petra)  I  will  build  my  Church  ;  and  the  gates  of 
Hades  shall  not  prevail  against  it  "  (Matt.  xvi.  17-19). 
(See  Excursus  I.  at  the  close  of  this  Epistle.)  In 
Peter,  Jesus  saw  that  one  among  the  Apostles  whose 
activity  would  give  the  Church  its  greatest  stability  and 
consistency,  and  he  was  one  of  the  most  highly  favored 
of  the  twelve,  being  privileged  along  with  James  and 
John  to  be  the  only  witnesses  of  the  healing  of  the 
daughter  of  Jairus  (Mark  v,  37),  of  the  Transfiguration 
(Mark  ix.  2),  and  of  the  agony  in.  Gethsemane  (Mark 
xiv.  33).  Like  many  impulsive  men,  there  was  in  him  a 
rashness  and  forwardness  bordering  upon  presumption, 
and  he  did  not  stand  the  test  at  the  hour  of  trial  and 
danger.  He  represents,  more  completely  perhaps  than 
any  in  the  N.  T.,  the  weakness  of  the  natural  and  the 
strength  of  the  spiritual  man.  Thrice,  each  time  with 
greater  vehemence,  he  denied  his  Lord  in  the  hall  of 
Caiaphas,  but  it  needed  only  the  glance  of  his  Saviour's 
eye  to  bring  him  to  himself.  Although  he  had  sinned 
deeply,  he  repented  sincerely.  On  the  morning  of  the 
resurrection,  he  who  first  among  the  Apostles  needed  the 
comfort  was  the  first  who  received  it,  and  the  Lord  as  an 
assurance    of  forgiveness  honored  Peter  with  a  special 


SPECIAL  INTRODUCTION.  95 

appearance  (Luke  xxiv.  34 ;  i  Cor.  xv.  5) ;  and  as  Peter 
had  thrice  denied  Him,  so  Jesus  by  His  thrice  repeated 
question,  "  Lovest  thou  Me  ?  "  restored  him  fully  as  the 
leader  of  the  Apostolic  band,  and  gave  him  the  com- 
mission to  feed  His  sheep  (John  xxi.  15-17). 

In  the  first  twelve  chapters  of  the  Acts,  Peter  stands 
forth  as  the  recognized  leader  of  the  Apostles.  In  ac- 
cordance with  the  position  assigned  to  him  by  Christ,  it 
was  Peter  who  suggests  the  choice  of  a  twelfth  Apostle 
to  succeed  Judas  (Acts  i.  16-22),  it  was  his  sermon  on  the 
day  of  Pentecost  which  added  3,000  souls  to  the  Church 
(Acts  ii.  41),  and  he  also  was  permitted  to  preach  the 
first  sermon  to  the  Gentiles  and  to  receive  them  into  the 
Church  (Acts  x.  1-48),  In  fact  it  is  Peter  who  almost  on 
all  occasions  takes  the  lead, — and  we  are  justified  in  rec- 
ognizing him  as  the  leader  of  the  twelve  during  the  first 
fifteen  years  after  the  founding  of  the  Church,  before 
Paul  began  his  successful  career,  and  before  James  be- 
came the  head  of  the  church  at  Jerusalem.  In  the  per- 
secution raised  by  Herod  Agrippa  (A.  D.  44),  in  which 
James  the  brother  of  John  was  killed  (Acts  xii.  2),  Peter 
was  cast  into  prison,  from  which  he  was  miraculously  re- 
leased (Acts  xii.  3-17),  and  for  a  time  quitted  Jerusalem.^ 
Six  years  later  (A.  D.  50)  we  find  Peter  again  in  Jerusalem 
in  attendance  at  the  Council,  but  we  find  that  Peter  did 
not  exercise  the  power  which  Romanists  would  attach 
to  the  primacy  of  Peter,  for  he  neither  presided  at  the 
Council,  nor  summoned  it,  nor  dismissed  it,  and  it  was 
James  who  presided,  and  who  passed  final  judgment 
(Acts  XV.   13-21).     At  this  council  it   was   also  decided 

1  Acts  xii.  17,  "And  he  (Peter)  departed,  and  went  to  another  place." 
There  is  no  evidence  whatever  for  the  view  that  Peter  at  this  time  went  to 
Rome  and  there  founded  the  Christian  Church  to  which  Paul  afterwards 
wrote  his  letter.  The  Epistle  to  the  Romans  is  decidedly  opposed  to  any 
such  legend. 


96  FIRST  EPISTLE  GENERAL  OF  PETER. 

that  Paul  should  work  among  the  Gentiles  and  Peter 
chiefly  among  the  Jews  (Gal.  ii.  7-9).  Shortly  after  took 
place  that  memorable  meeting  when,  through  an  error  of 
judgment,  Peter  brought  upon  himself  the  merited  reproof 
of  Paul  (Gal.  ii.  11-14).  Paul  grounds  his  reproof  upon 
the  inconsistencies  of  Peter,  not  upon  his  Judaizing  ten- 
dencies. In  this  narrative  we  must  admire  Peter's  sin- 
gular humility  in  submitting  to  public  reproof,  as  much 
as  the  earnestness  and  wisdom  displayed  by  Paul.  From 
I  Cor.  i.  12  we  infer  that  there  were  some  Jewish  converts 
in  the  church  at  Corinth,  of  a  Judaizing  character,  who 
wished  to  impose  the  observance  of  the  Mosaic  law  on 
the  Gentiles,  and  who  falsely  regarded  Peter  as  their  leader, 
but  Peter  distinctly  repudiates  the  idea  that  the  Gentiles 
should  be  compelled  to  keep  the  Mosaic  law  (Acts  xv.  10),^ 
and  there  is  no  reason  to  question  his  entire  harmony  at 
all  times  with  the  decision  of  the  Apostolic  Council  (Acts 
XV.  23-29). 

We  have  no  record  of  Peter's  missionary  journeys,  but 
from  his  first  Epistle  we  learn  that  he  resided  some  time 
at  Babylon,  the  ancient  capital  of  the  East  (i  Pet.  v.  13), 
which  at  this  time,  and  for  several  centuries  later,  was  a 
chief  seat  of  Jewish  culture,  and  it  was  probably  through 
the  influence  of  the  labors  of  Peter  in  the  East  that  the 
great  Christian  schools  at  Edessa  and  Nisibis  were  finally 
established.  It  is  most  likely  that  he  visited  Corinth,  and 
it  may  be  considered  a  settled  point  that  he  did  not  visit 
Rome  before  the  last  year  of  his  life.^  The  Roman  tradi- 
tion of  Peter's  twenty  years'  episcopate  in  Rome  cannot 

1  It  is  equally  true,  however,  that  all  the  Apostles,  including  Barnabas 
and  Paul,  acknowledged  allegiance  to  the  Mosaic  law,  and  considered  it 
prudent  for  Jcnis  to  keep  it  (Acts  xviii.  18-21  ;  xx.  16  ;  especially  xxi.  18- 
24),  for  the  sake  of  not  giving  offence  to  weak  brethren. 

"^  Some  writers  of  great  learning  (like  Spanheim,  DeWette,  Baur,  Zeller, 
Schwegler,  Hase,  Holtzmann,  Lipsius,  Winer,  Pfleiderer,  Hausrath,  David- 


SPECIAL  INTRODUCTION. 


97 


be  traced  beyond  the  fourth  century,  and  arose  from 
chronological  miscalculations.  It  is  most  likely  that  Peter 
reached  Rome  about  A.  D.  64,  and  that  he  perished  in  the 
great  Neronian  persecution  which  began  in  the  month  of 
July  in  that  year.  A  credible  tradition  informs  us  that 
at  his  own  request  he  was  crucified  with  his  head  down- 
wards.^ 

2.  TJic  Authenticity  of  tJic  First  Epistle  of  Peter. 
That  the  author  of  this  Epistle  Avas  Peter  the  Apostle  is 
universally  acknowledged.  The  external  evidence  is  of 
the  strongest  kind.  Hardly  any  writing  of  the  N.  T.  is 
more  frequently  quoted  by  the  Early  Fathers.  The  /«- 
ter?ial  evidence  is  equally  strong.  Everywhere  we  find  ref- 
erences in  the  Epistle  showing  that  the  writer  had  been 

son)  deny  that  Peter  was  ever  at  Rome,  and  Ellendorf,  a  liberal  Roman 
Catholic,  maintains  that  Peter's  residence  at  Rome  can  never  be  proved, — 
"  Peter  may  have  been  at  Rome  ;  it  is  possible  that  he  was  there  about  the 
year  65  or  66.  But  it  is  nothing  more  than  possible,  and  the  opposite  is 
equally  likely,  or  even  more  likely."  On  the  other  hand  the  fact  of  Peter's 
residence  at  Rome  is  regarded  as  sufficiently  established  by  the  testimony 
of  the  Early  Fathers  by  such  scholars  as  Lardner,  Ewald,  Credner,  Olshau- 
sen,  Gieseler,  Huther,  Keil,  Wieseler,  Bleek,  Mangold,  Schaff,  Delitzsch, 
Rothe,  Hilgenfeld,  Weiss,  Farrar,  Cook,  Lightfoot,  Gloag,  Plumptre,  and 
the  Roman  Catholic  theologians  generally.  Schaff  :  "The  time  of  Peter's 
arrival  in  Rome,  and  the  length  of  his  residence  there,  cannot  possibly  be 
ascertained.  The  silence  of  the  Acts  and  of  Paul's  Epistles  allows  him 
only  a  short  period  of  labor  there  after  63.  The  Roman  tradition  of  a 
twenty  or  twenty-five  years'  episcopate  of  Peter  in  Rome  is  unquestionably 
a  colossal  chronological  mistake.  Nor  can  we  fix  the  year  of  his  martyrdom, 
except  that  it  must  have  taken  place  after  July,  64,  when  the  Neronian  per- 
secution broke  out.  It  is  variously  assigned  to  every  year  between  64  and 
69."   Church  History,  vol.  i,  p.  252. 

'  For  the  life  of  Peter  see  :  Green  (S.  G.),  The  Apostle  Peter,  his  Life  and 
Letters,  London,  Plumptre;  Ititrod.  to  Com  in.  on  Epistles  of  Peter,  pp.  i- 
59;  Cook,  in  Smith's  Bible  Diet. ;  Gloag,  Iiitrod.  to  Catholic  Epistles,  Dis- 
sertation I  ;  Peter's  Residence  in  Rome,  pp.  144-160  ;  Ellendorf,  1st  Petnis  in 
Rom  iind  Bishofder  nvm.  Gemeinde  geivesen  ?  1841.  Translated  in  B/Ww- 
theca  Sacra,  1858 ;  Taylor,  Peter  the  Apostle,  1879  ;  Lightfoot,  Conim.  on 
Galatians,  Dissertation  III,  St.  Paul  and  the  Three,  pp.  129-212  ;  Farrar, 
Earl\  Days  of  Christianity,  pp.  60-66,  592,  593. 

7 


98  FIRST  EPISTLE  GENERAL  OF  PETER. 

one  of  the  personal  followers  of  our  Lord,  Many  unde- 
signed coincidences  can  also  be  traced  between  this 
Epistle  and  the  speeches  of  Peter  recorded  in  the  Acts. 
The  canonicityoi  the  Epistle  has  therefore  been  admitted 
from  the  earliest  times,  and  it  is  already  found  in  the 
Peshito,  the  old  Latin,  and  all  the  most  ancient  versions, 

3.  T/tc  Relation  of  the  Epistle  to  that  of  James  and  to 
the  Pauline  Epistles.  We  have  already  seen  that  Peter 
was  evidently  familiar  with  the  Epistle  of  James  and 
probably  made  use  of  it.  The  Epistle  also  gives  most 
unmistakable  evidence,  not  only  that  Peter  was  in  per- 
fect accord  with  the  doctrinal  system  of  Paul,  but  there 
can  scarcely  be  any  reasonable  doubt  that  when  Peter 
wrote  he  was  perfectly  familiar  with  the  contents  of  the 
Epistles  to  the  Romans  and  to  the  Ephesians.^ 

4.  The  Persons  Addressed.  This  letter  is  written  to  the 
elect  saints  (i.  i,  5,  8  ;  ii.  9),  "  sojourners  of  the  Dispersion 
in  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia" 
(i,  i),  countries  lying  in  Asia  Minor,  It  was  addressed  to 
the  Christians  residing  in  those  very  countries  in  which 
Paul  and  his  companions  had  labored  during  his  second 
and  third  missionary  journeys,  although  we  have  no 
scriptural  information  that  Paul  ever  set  his  foot  in  the 
countries  of  Pontus,  Cappadocia,  and  Bithynia,  That 
there  were  many  Jewish  Christians  among  them  we  can 
plainly  infer  from  the  fact  that  they  are  called  "  sojourn- 
ers of  the  Dispersion  "  (i,  i),  and  that  the  Epistle  contains 
so  many  quotations  from  and  references  to  the  O,  T. 
(i,  16,  24,  25  ;  ii,  4,  6,  7,  9,  10,  22-24;  "i-  10-12,  13;  iv. 
8;  V.  5,  7),  But  it  is  equally  clear  that  there  were  many 
Gentiles  among  these  Christian  churches,  as  can  also  be 

1  There  are  at  least  34  parallelisms  between  this  Epistle  and  Romans, 
and  14  between  it  and  Ephesians.  Long  lists  of  such  references  are  given 
by  commentators,  and  can  easily  be  verified  with  a  good  Reference  Bible. 


SPECIAL  INTRODUCTION.  99 

clearly  deduced  from  i.  14,  18;  ii.  10;  iii.  6;  iv.  3.  And 
all  this  is  in  perfect  harmony  with  what  we  might  expect 
in  the  congregations  founded  by  Paul  during  his  labors 
from  50  to  58  A.  D. 

5.  TJie  Time  and  Place  of  the  Writing  of  tins  Epistle. 
The  precise  date  of  the  letter  is  uncertain.  Peter  may 
have  written  it  shortly  after  the  arrival  of  Mark  at 
Babylon,  in  the  fall  of  A.  D.  63,  or  in  the  spring  of 
A.  D.  64,  thus  leaving  still  nearly  a  year  for  his  journey 
to  Rome,  if  we  accept  the  date  of  his  crucifixion  as  early 
as  the  fall  of  64.  From  v.  13  we  learn  that  the  letter  was 
written  at  Babylon.  There  is  no  reason  whatever  for 
taking  this  as  a  metaphorical  designation  of  Rome,  as  is 
done  by  so  many  moderns.^  It  has  well  been  said,  "  A 
doctrinal  epistle  is  not  an  apocalypse."  The  residence  of 
Peter  in  Babylon  on  the  Euphrates  was  on  every  account 
likely  and  appropriate.  Mesopotamia  was  the  centre  of 
a  large  Jewish  population.  No  field  could  be  more  in- 
viting to  the  Apostle  of  the  Circumcision.  This  is  the 
view  adopted  by  Calovius,  Gerhard,  Bengel,  Neander, 
Wieseler,  Guericke,  Steiger,  Bleek,  Lange,  Fronmiiller, 
Huther,  Keil,  Alford,  Wordsworth,  and  others. 

6.  TJie  Aim  of  the  Epistle.  The  aim  is  definitely  stated 
by  the  Apostle  as  being  an  exhortation  that  they  should 
"  stand  fast  in  the  true  grace  of  God  "  (v.  12),  "  and  set 
their  hope  perfectly  on  the  grace  that  is  to  be  brought 
unto  you  at  the  revelation  of  Jesus  Christ  "  (i.  13),  in  the 
midst  of  the  fiery  trials  which  had  come  upon  them  (i.  6, 
7;  ii.  12,  20,  21  ;  iii.  17;  iv.  12).  The  whole  Epistle  glo- 
rifies and  testifies  to  the  grace  of  God,  and  consists  in  an 
exhortation  to  continue  in  that  grace. 

1  So  Jerome,  Bede,  Luther,  Lardner,  Olshausen,  Wiesinger,  Hofmann, 
Hengstenherg,  Ewald,  Thiersch,  Schaff,  Davidson,  Salmon,  Cook,  Farrar, 
and  of  course  all  Roman  Catholic  commentators, 


lOO  FIRST  EPISTLE  GENERAL  OF  PETER. 

7.  TJic  Style  and  Character  of  tJic  Epistle.  The  Epistle 
has  an  unmistakable  and  distinctive  character  of  its  own 
suited  to  its  hortatory  design.  Its  style  is  fervid  and 
affectionate;  practical  rather  than  doctrinal  or  dialectical, 
AlfORD  :  "  There  is  no  Epistle  in  the  sacred  Canon,  the 
language  and  spirit  of  which  come  more  directly  home  to 
the  personal  trials  and  wants  and  weaknesses  of  the  Chris- 
tian life.  Its  affectionate  warnings  and  strong  consola- 
tion have  ever  been  treasured  up  close  to  the  hearts  of 
the  weary  and  heavy-laden  but  onward-pressing  servants 
of  God.  .  .  .  The  entire  Epistle  is  the  following  out  of 
our  Lord's  command  to  its  writer,  '  Do  thou,  when  once 
thou  hast  turned  again,  stablish  thy  brethren  '  (Lukexxii. 

32)." 

8.  TJie  Contoits  of  the  Epistle.  The  practical  nature  of 
the  Epistle  can  best  be  shown  by  the  following  analysis: 

I.   I  Peter  i.  1-12.     Introihiction. 

1.  Address  and  Greeting  (i.  i,  2). 

2.  Thanksgiving    for  the    Hope    of    Salvation 

(i-  3-5). 

3.  Joy  overcometh  all  Trial  (i.  6-9). 

4.  The  Greatness  of  the  Mystery  of  Salvation 

^.  10-12). 
II.   I  Peter  i.  13 — ii.  10.     Exhortations  based  on  the  Hope 
of  Salvation. 

5.  Exhortation  to  Holiness  (i.  13-16). 

6.  Exhortation  to  Godly  Fear  (i.  17-21). 

7.  Exhortation  to  Brotherly  Love  (i.  22-25). 

8.  Exhortation  to  Spiritual  Growth  (ii.  i-io). 
III.   I  Peter  ii.  11— iv.  6.     Exhortations  based  on  the  Po- 
sition of  Christians  in  this  U^orld. 

9.  Exhortation  to  Abstain  from  Fleshly  Lusts 

(ii.  II,  12). 
10.   Exhortation  to  be  Good  Citizens  (\i.   13-17). 


SPECIAL  INTRODUCTION.  loi 

1 1 .  Exhortation  to  Believing  Servants  (ii.  1 8-25). 

12.  Exhortation  to  Christian  Wives  (iii.  1-6). 

13.  Exhortation  to   Christian   Husbands  (iii.  7). 

14.  General  Exhortations  to  all  (iii,  8-17). 

15.  Enforced  by  the  Sufferings  and  Exaltation 

of  Christ  (iii.  18-22). 

16.  Exhortation  unto  Holiness  of  Life  (iv.  1-6). 
IV.    I    Peter    iv.    7 — v.    11.     Exhortations    referring  to 

CJiurch  Life. 

17.  Exhortations  suggested  by  the   Impending 

Judgment  (iv.  7-1 1). 

18.  Exhortations  to  Endure  Persecution  (iv.  12- 

19). 

19.  Exhortation  to  the  Presbyters  (v.  1-4). 

20.  General  Exhortations  to  all  (v.  5-1 1). 
V.   I  Peter  V.  12-14.     Conclusion. 

21.  Salutation  and  Benediction  (v.  12-14). 

9.  Select  Literature.  In  addition  to  the  literature 
given  on  the  General  Epistles  in  general,  pp.  vii,  viii, 
we  would  call  attention  to  the  following : 

]ohnsionQ,  First  Epistle  of  Peter,  Edinburgh,  1888. 

Keil,  Die  Briefe  des  Petriis  nnd  Judas,  1883. 

Kuhl,  Petrusbriefc    und  Judas,    1887  (the    fifth  im- 

provededition  of  Huther-Meyer). 
Leighton,  First  Epistle  of  Peter  ;  many  editions. 
Lillie,  Lectures  on  First  and  Second  Peter,  1873, 
'LuX.hQV,  Epistles  of  Peter  and  Jude,  1859,  translated 

by  Gillett. 
Steiger,  On  i  Peter,  1832.     In  English,  1836. 
Usteri,  Kouimentar  iiber  i  Petrusbriefc,  1887-89. 
The  three  best  commentaries  on  the  Greek  text  of  the 
First    Epistle   of   Peter  are  by  Hiither,  Fronmilller,  aud 
Keil,   and  the  three  best   commentaries  on  the  Enghsh 
text  are  by  Pluniptre,  Cook,  and  Lillie. 


THE  FIRST  EPISTLE   GENERAL   OF   PETER. 


CHAPTER  I. 
I.  Address  and  Greeting. 

I,  2.  Peter,  an  apostle  of  Jesus  Christ,  to  the  elect  who  are  sojourners  of 
the  Dispersion  in  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia,  accord- 
ing to  the  foreknowledge  of  God  the  Father,  in  sanctitication  of  the  Spirit, 
unto  obedience  and  sprinkling  of  the  blood  of  Jesus  Christ :  Grace  to  you 
and  peace  be  multiplied. 

I.  Peter.  The  writer  of  this  Epistle  was  Peter,  one 
of  the  twelve  Apostles.  His  original  name  was  Simon 
or  Symeon  (Acts  xv.  14).  Peter  is  a  Greek  word  mean- 
ing Rock,  the  same  as  the  Aramaic  Cephas.  For  the  life 
of  Peter  and  the  date  of  the  Epistle,  see  Introduction. 
An  apostle  of  Jesus  Christ.  The  word  Apostle  origin- 
ally means  sent  forth,  but  as  referring  to  the  twelve  has 
a  special  signification.  Peter  had  all  the  necessary  qual- 
ifications for  this  office,  (i)  having  received  a  direct  call, 
and  having  been  associated  with  Christ  from  the  begin- 
ning (Acts  i.  21)  ;  (2)  having  been  an  eye-witness  of  the 
resurrection  (Acts  i.  22)  ;  (3)  having  authority  to  preach 
everywhere  (Luke  xxiv.  47,  48  ;  Acts  i.  8)  ;  (4)  possessing 
the  powers  of  an  Apostle  (2  Cor.  xii.  12).  To  the  elect. 
Christians  are  called  the  elect  inasmuch  as  God  has  chosen 
them  out  of  the  kingdom  of  the  world  to  be  His  own. 
The  election  itself  on  God's  part  is   simply  the  outcome 

of  free   love,  excludes  all  claims  of  merit  (Rom.  ix.  11), 

103 


I04  FIRST  EPISTLE  GENERAL  OF  PETER.  [1.2. 

and  has  its  origin  in  grace  alone  (Rom.  xi.  5).  The  elect 
are  the  personalobjectsof  election,  those  who  by  faith  have 
renounced  all  merit  (Rom.  xi.  7),  and  have  entered  upon 
that  state  of  reconciliation  and  grace  intended  for  them, 
and  in  whom  God's  saving  purpose  of  free  love  is  real- 
ized (Rom.  ix.  11).  Who  are  sojourners  of  the  Dis= 
persion.  The  word  sojourners  is  here  not  to  be  taken 
in  its  metaphorical  sqx\sq,  strangers  on  earth,  as  in  ii.  ii, 
but  in  its  literal  sense.  The  reference  here  is  especially 
to  Christian  Jews,  although  the  Gentile  element  may 
have  largely  predominated  (i.  14,  18,  20;  ii.  10;  iii.  6  ;  iv. 
3, 4),  The  word  Dispersion  was  used  to  designate  the  Jews 
living  in  Gentile  lands,  outside  of  Palestine.  In  Pontus, 
Galatia,  Cappadocia,  Asia,  and  Bithynia.  Peter  names 
five  provinces  of  Asia  Minor  in  the  order  in  which  they 
would  arise  to  one  writing  from  the  East. 

2.  According  to  the  foreknowledge  of  God.  This 
states  the  rule  or  standard  according  to  which  the  be- 
liever's election  takes  place.  The  word  forekfioiuledge  is 
not  to  be  taken  in  the  sense  of  predestination  or  foreor- 
dination,  but  in  its  true  sense  of  preseicnce.  Peter  also 
uses  the  word  in  Acts  ii.  23,  Avhere  we  must  distinguish 
between  the  "  determinate  counsel  "  of  God  that  Jesus 
should  be  delivered  up,  and  the  forcknotvledge  that  this 
would  really  take  place.  The  verb  is  also  used  by  Peter 
in  i.  20  in  the  same  sense,  (i)  The  origin  of  the  election 
of  believers  is  the  purely  gratuitous  grace  of  God  (Rom. 
xi.  6) ;  (2)  the  determining  ground  or  the  meritorious 
cause  of  our  election  lies  in  Christ  (Eph.  i.  4) ;  (3)  the 
rule  or  standard  according  to  which  it  takes  place  is  here 
stated  as  being  the foreknozvledge  of  God;  (4)  the  time 
of  this  election  is  given  by  Paul  in  Eph.  i.  4  as  taking 
place  in  Christ  "  before  the  foundation  of  the  world," 
"from  the  beginning"  (2   Thess.   ii.   13).     The  election 


I.  2.]  "        CHAPTER  I.  105 

and  the  predestination  of  the  believer  are  coincident  in 
i'lvao.,  predestination  being  the  mode  in  which  this  election 
takes  place  (Eph.  i.  4,  5).  There  is  no  conflict  when  it 
is  here  stated  by  Peter  that  the  rule  or  standard  accord- 
ing to  which  election  takes  place  is  the  fore knoiv ledge  of 
God,  and  when,  on  the  other  hand,  Paul  makes  the  rule 
or  standard  of  predestination  "  the  good  pleasure  of  His 
will  "  (Eph.  i.  5),  "  the  purpose  of  Him  who  worketh  all 
things  after  the  counsel  of  His  will  "  (Eph.  i.  11),  for  the 
divine  decree  of  Predestination  or  Election  is  based  (i) 
upon  the  QtQY\-\3.\ purpose  of  God  in  Christ  Jesus  (Eph.  iii. 
11),  and  (2)  upon  Wis  forcknoivledgc,  "for  whom  He  fore- 
knew, He  also  foreordained  to  be  conformed  to  the  image 
of  His  Son  "  (Rom.  viii.  29).  The  purpose  of  God  is, 
that  in  Christ  Jesus  our  Lord  (Eph.  iii.  1 1),  all  who  be- 
lieve in  Him  (Eph.  i.  13  ;  iii.  12)  shall  be  saved  (i  Tim. 
ii.  4).  But  God  docs  not  deal  in  any  arbitrary  way, — it  is 
an  election  through  predestination  according  to  the  fore- 
knowledge of  God, — a  foreknowledge  of  zvhat  is  not  stated 
here  or  elsewhere  in  the  N.  T.,  but  it  is  clearly  implied  in 
Scripture, — a  foreknowledge  that  the  grace  of  God  offered 
in  Christ  Jesus  through  the  call  (Rom.  viii.  28  ;  2  Tim.  i. 
9),  would  not  be  rejected.  It  is  arbitrary,  and  in  the 
interest  of  a  preconceived  dogmatic  system,  to  maintain 
that  in  this  foreknowledge  of  God  there  can  be  no  refer- 
ence whatever  to  the  faith  of  believers, — but  we  must 
also,  on  the  other  hand,  carefully  guard  against  the  error 
of  supposing  that  our  foreseen  faith  moved  God  to  pre- 
destine us  to  salvation.  So  far  from  our  faith  being  the 
ground  ol  our  predestination,  it  is  here  definitely  stated 
that  faith  is  the  result  oi  our  election,  elect  unto  obedience, 
which  obedience  most  assuredly  includes  faith  in  Christ 
("  the  obedience  of  faith,"  Rom.  i.  5).  But  this  is  a 
mystery  which  we  need  not  attempt  to  fathom,  for  it  is 


io6  FIRST  EPISTLE  GENERAL  OF  PETER.  [1.2. 

incomprehensible  by  our  finite  minds.  The  Father. 
The  doctrine  of  the  Trinity  is  very  fully  developed  by 
Peter  in  this  Epistle.  Even  in  this  first  chapter  he  refers 
to  the  Father  in  verses  2,  3,  15,  17,21  ;  to  Christ  inverses 

1,  2,  3,  7,  II,  13,  19;  to  the  Holy  Ghost  in  verses  2,  11, 
12,  23.  In  sanctification  of  the  Spirit.  This  states  the 
means  by  which  or  t/ic  sphere  in  ivhich  the  election  to 
eternal  salvation  which  has  taken  place  is  to  be  realized. 
So  also  2  Thess.  ii.  13.  This  holiness  is  the  work  of  the 
Holy  Spirit.  In  Eph.  i.  4  Paul  makes  the  additional 
statement  that  God  "  chose  us  in  Christ,  before  the 
foundation  of  the  world,  that  ice  should  be  holy  and  with- 
out blemish  before  Him."  Unto  obedience.  This  de- 
scribes the  end  towards  which  the  election  of  the  believer 
is  directed.  This  obedience  includes  faith  in  Christ 
("  the  obedience  of  faith  "  Rom.  i.  5),  and  the  moral  obe- 
dience which  springs  from  faith  ("  obedience  to  the  truth," 
i.  22).  And  sprinkling  of  the  blood  of  Jesus  Christ. 
This  is  the  same  blood  of  sprinkling  referred  to  in  Heb. 
xii.  24,  and  spoken  of  by  John,  as  "  cleansing  us  from  all 
sin  "  (i  John  i.  7).  In  Christ  we  are  to  have  continual 
forgiveness  of  sins.  Grace  to  you  and  peace.  By  grace 
is  meant  God's  free  love  to  man  ;  peace  is  the  state  of 
blessedness  which  results  from  the  reception  of  this 
grace.  Be  multiplied.  LUTIIER:  "  It  is  as  though  Peter 
had  said,  ye  have  now  peace  and  grace,  but  yet  not  in 
perfection  ;  therefore  must  ye  continue  to  increase  in 
them  till  the  Old  Adam  die."     (See  notes  on  James  i.  2.) 

2.  Thanksgiving   for   the  Hope    of  a   Heavenly 

Inheritance  and  of  Salvation. 

3-5.  Blessed  he  the  God  and  Father  of  our  Lord  Jesus  Christ,  who  ac- 
cording to  his  great  mercy  begat  us  again  unto  a  living  hope  by  the  resur- 
rection of  Jesus  Christ  from  the  dead,  unto  an  inheritance  incorruptible, 


I.  3,  4.]  CHAPTER  I.  107 

and  undetiled,  and  that  fadeth  not  away,  reserved  in  heaven  for  you,  who 
by  the  power  of  God  are  guarded  through  faith  unto  a  salvation  ready  to 
be  revealed  in  the  last  time. 

3.  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 

Christ.  Paul  opens  2  Corinthians  (i.  3)  and  Ephesians 
(i.  3)  with  this  same  glorious  ascription  of  praise  to  God. 
Who   according   to    his   great   mercy    begat    us   again. 

Peter  gives  this  as  the  reason  why  God  is  to  be  praised. 
Mercy  is  that  special  form  of  the  free  grace  of  God  which 
pities  the  misery  and  wretchedness  of  sinful  man.  It  is 
God  the  Father  who  is  the  author  of  our  regeneration 
{lure  and  James  i.  18);  the  personal  agent  who  brings 
about  the  new  birth  is  the  Holy  Spirit  (John  iii.  5);  the 
audible  instrument  which  God  uses  is  the  Word  (James 
i,  18;  I  Pet.  i.  23);  the  visible  instrument  or  channel  is 
Baptism  (i  Pet.  iii.  21  ;  John  iii.  5  ;  Tit.  iii.  5);  the  pro- 
curing cause  of  it,  the  Resurrection  of  Christ  {Jicre  and 
Col.  ii.  12),  including,  of  course,  His  sufferings  and  death. 
(See  notes  on  James  i.  18;  i  Pet.  i.  23.)  Unto  a  living 
hope.  This  defines  more  exactly  the  nature  of  the  regen- 
eration of  which  Peter  here  speaks.  It  is  not  so  much 
what  we  theologically  call  regeneration  to  fait Ji,  but  rather 
a  regeneration  to  hope.  We  may  say  the  first  is  brought 
about  by  the  preaching  of  the  Gospel  in  general,  and  the 
last  by  the  preaching  of  the  fact  of  the  resurrection  of 
Christ.  Hope  here  denotes  the  subjective,  inward  condi- 
tion of  the  soul  which  makes  the  heart  happy  and  joyful, 
and  which  waits  in  triumph  for  the  certain  fulfilment  of 
the  promises  of  God  (Rom.  v.  5).  By  the  resurrection 
of  Jesus  Christ  from  the  dead.  The  very  existence  of 
Christian  hope  is  here  traced  to  the  resurrection  of  Christ, 
for  "  if  Christ  hath  not  been  raised,  your  faith  is  vain  ;  ye 
are  yet  in  your  sins  "  (i  Cor.  xv.  17). 

4.  Unto  an  inheritance.     This  clause  also  depends  on 


lo8  FIRST  EPISTLE  GENERAL  OF  PETER.  [i.  5. 

the  verb  begat  and  explains  more  fully  the  substance  and 
object  of  the  believer's  hope.  This  inheritance  is  eternal 
life  in  the  completed  kingdom  of  God,  "  the  salvation 
ready  to  be  revealed  in  the  last  time,"  spoken  of  in  the 
next  verse.  Incorruptible,  The  glorious  nature  of  this 
heavenly  inheritance  is  now  stated  and  defined  by  three 
attributes.  Each  word  is  emphatic.  This  inheritance  is 
absolutely  imperishable,  subject  to  no  change,  loss,  or 
destruction,  as  silver  and  gold  (i.  7,  18).  And  undefiled. 
As  our  Saviour  is  holy,  tuidefiled,  separated  from  sinners 
(Heb.  vii.  26),  so  this  inheritance  is  pure,  free  from  every 
taint  of  sin,  and  no  impure  person  can  have  a  share  in  it 
(Rev.  xxi.  27).  And  that  fadeth  not  away.  This  attri- 
bute refers  to  the  imperishable  beauty  of  the  inheritance. 
Reserved  in  heaven  for  you.  Peter  now  assures  his 
readers  that  this  inheritance  is  intended  for  them,  secure, 
but  at  the  same  time  still  concealed.  This  inheritance  is 
"  incorruptible  "  in  its  essence,  "  undefiled  "  in  its  purity, 
"  unfading  "  and  perpetual  in  its  beauty  and  glory,  heav- 
enly and  spiritual  ("  reserved  in  heaven  ")  in  its  character. 
5.  Who  by  the  power  of  God  are  guarded.  This  gives 
the  reason  of  the  hope  that  believers  have  of  obtaining 
this  inheritance.  Believers  are  protected  and  kept  safe, 
as  in  a  garrison,  by  the  pozvcr  of  God.  Through  faith. 
By  faith  salvation  is  received  (Eph.  ii.  8),  and  through 
faith  salvation  is  kept.  In  both  cases  it  is  the  gift  and 
power  of  God.  Unto  a  salvation.  This  salvation  is 
eternal  life,  the  complete  salvation  obtained  for  believers 
by  the  atoning  work  of  Christ,  consisting  (i)  negatively, 
of  a  full  and  eternal  deliverance  from  sin,  death,  and 
wrath  (Rom.  ii.  5,  8,  9),  and  {2)  positively,  "  the  salvation 
which  is  in  Christ  Jesus  with  eternal  glory  "  (2  Tim.  ii.  10). 
Ready  to  be  revealed.  This  salvation,  already  in  exist- 
ence, will  not  be  bestowed  until  in  the  last  time.     By 


I.  6,  7.]  CHAPTER  1.  109 

this  last  expression  Peter  means  the  time  beginning  with 
the  return  of  Christ,  the  last  times  of  the  present  stage 
of  this  world. 


3.  The  Joy  of  Salvation  Overcometh  all  Trials 
OF  Faith. 

6-9.  Wherein  ye  greatly  rejoice,  though  now  for  a  Httle  while,  if  need 
be,  ye  have  been  put  to  grief  in  manifold  temptations,  that  the  proof  of 
your  faith,  being  more  precious  than  gold  thatperisheth  though  it  is  proved 
by  tire,  might  be  found  unto  praise  and  glory  and  honour  at  the  revelation 
of  Jesus  Christ  :  whom  not  having  seen  ye  love  ;  on  whom,  though  now 
ye  see  him  not,  yet  believing,  ye  rejoice  greatly  with  joy  unspeakable  and 
full  of  glory :  receiving  the  end  of  your  faith,  even  the  salvation  of  youv 
souls. 

6.  Wherein  ye  greatly  rejoice.  Wherein,  i.  e.  that  by 
the  power  of  God  you  are  kept  through  faith  unto  salva- 
tion, ye  nozv  rejoice  over  your  future  salvation.  Though 
now  for  a  little  while,  if  need  be.  If  such  be  the  will  of 
God.  Trials  are  not  sent  without  a  purpose  (2  Cor.  iv.  17). 
Ye  have  been  put  to  grief  in  manifold  temptations  {trials). 
For  "  through  many  tribulations  we  must  enter  into  the 
kingdom  of  God  "  (Acts  xiv.  22).  (See  notes  on  James 
i.  2.) 

7.  That  the  proof  of  your  faith.  This  designates  the 
end  or  aim  of  the  trials.  (See  notes  on  James  i.  3.)  Bein<^ 
more  precious  than  gold  that  perisheth  though  it  is  proved 
by  fire.  It  is  the  trial  of  faith  which  is  here  said  to  be 
more  precious  than  gold,  even  the  purest  gold  {tJioiigh  it 
is  proved  by  fire),  for  gold  perisheth  ;  but  faith,  the  more 
it  is  tried,  does  not  only  become  the  purer,  but  the 
stronger  and  more  enduring,  and  instead  of  perishing, 
attains  its  end,  "  even  the  salvation  of  your  souls  "  (i.  9). 
As  gold  receives  a  twofold  trial,  one  when  it  is  purified 
from  dross  and  another  when  it  is  assayed,  so  faith  has 
its  double  trial,  one  to  purify  it,  and  one  to  test  or  prove 


I  lo  FIRST  EPISTLE  GENERAL  OF  PETER.  [i.  8,  9. 

it,  and  it  is  suffering  itself  which  accomplishes  this  double 
purpose,  night  be  found  unto  praise  and  glory  and 
honour.  This  is  the  great  aim  of  all  the  trials  which  in 
the  Providence  of  God  come  upon  us.  The  reward  of 
grace  which  true  believers  shall  receive  at  the  revelation 
of  Jesus  Christ  consists  (i)  of  \h.Q  praise  of  their  fidelity 
of  faith  (Matt.  xxv.  21  ;  i  Cor.  iv.  5  ;  Rom.  ii.  7,  10  ;  2 
Thess.  i.  5);  (2)  of  the^/^rj,  which  the  Father  has  given 
to  Christ  (i.  II,  21  ;  Acts  iii.  13),  and  which  He  will  com- 
municate to  all  that  are  His  (iv.  13  ;  v.  i  ;  iv.  14) ;  (3)  of 
the  lionor  which  Christ  has  promised  to  His  faithful 
servants  (John  xii.  26;  Rev.  iii.  21;  xxii.  4).  (After 
Fronmuller.) 

8.  Whom  not  having  seen  ye  love ;  on  whom,  though 
now  ye  see  him  not,  yet  believing.  In  verse  3  the 
Apostle  calls  our  attention  to  the  liope  of  the  believer, 
and  here  he  speaks  of  love  and  faith.  Our  hope  centres 
in  Christ,  "  the  hope  of  glory  "  (Col.  i.  27),  Him  we  love, 
and  on  Him  we  believe.  There  is  a  distinction  between 
faith,  love,  and  hope.  Faith  hangs  on  the  word  of  prom- 
ise, love  on  that  God  who  gives,  and  hope  on  the  prom- 
ised inheritance.  Faith  receives  and  has,  love  gives,  hope 
waits.  Faith  makes  the  heart  firm,  love  softens  it,  hope 
expands  it.  Faith  holds  fast  to  what  it  has  received,  love 
gives  up  what  it  has  received,  hope  triumphs  over  what 
is  wanting.  Ye  rejoice  greatly  with  joy  unspeakable. 
The  inner  joy  of  the  believer  who  has  found  peace  with 
God  and  rejoices  in  the  forgiveness  of  sins,  who  by  the 
power  of  God  is  living  and  moving  in  the  blessed  fulness 
of  the  new  life  in  Christ,  is  unspeakable,  it  cannot  be  ex- 
pressed in  words,  nor  exhausted  by  words.  And  full  of 
glory, — glorified.  So  great  is  this  joy,  that  even  now, 
while  we  are  still  in  the  body,  it  is  invested  with  glory. 

9.  Receiving  the  end  of  your  faith,  even  the  salvation 


1.10,11.]  CHAPTER  I.  Ill 

of  your  souls.  This  gives  the  reason  of  their  great  joy. 
Salvation  was  in  one  sense  already  theirs,  but  Peter  here 
refers  to  the  completed  salvation  of  which  they  should 
become  partakers  at  Christ's  Second  Advent. 


4.  The  Greatness  of  the  Mystery  of  Salvation. 

10-12.  Concerning  which  salvation  the  prophets  sought  and  searched 
diligently,  who  prophesied  of  the  grace  that  slioiildcoiiie  unto  you  •  search- 
ing what  time  or  what  manner  of  time  the  Spirit  of  Christ  which  was  in 
them  did  point  unto,  when  it  testified  beforehand  the  sufferings  of  Christ, 
and  the  glories  that  should  follow  them.  To  whom  it  was  revealed,  that 
not  unto  themselves,  but  unto  you,  did  they  minister  these  things,  which 
now  have  been  announced  unto  you  through  them  that  preached  the 
gospel  unto  you  by  the  Holy  Ghost  sent  forth  from  heaven  ;  which  things 
angels  desire  to  look  into. 

10.  Concerning  which  salvation.  The  salvation  of 
believers  just  spoken  of,  procured  by  the  sufferings,  death, 
and  resurrection  of  Christ  (verse  1 1).  The  prophets. 
Without  the  article  in  Greek,  denoting  prophets  as  a 
class.  Sought  and  searched  diligently.  These  two 
compound  verbs  (in  Greek)  are  strongly  emphatic,  and 
express  the  earnest  search.  Who  prophesied.  This  defines 
more  closely  the  office  of  the  prophets.  WORDS\VORTH  : 
"  The  prophets  of  old  propJicsicd,  but  were  not  enabled 
fully  to  understand  and  interpret  their  own  prophecies." 
Of  the  grace.  As  manifested  in  the  whole  plan  of  sal- 
vation.    That  should  cojiic  \xnto  you.      Destined  for  you. 

11.  Searching  what  tiun-  or  what  manner  of  time. 
This  special  search  of  the  prophets  is  here  stated  as  having 
reference  to  the  exact  date  of  the  coming  of  the  Messiah, 
and  the  circumstances  and  character  of  the  time  of  our 
Lord's  first  Advent.  The  zvhen  of  the  fulfilment  was  un- 
known to  the  prophets.  There  may  be  a  special  refer- 
ence to  Daniel  (vii.  28  ;  xii.  4,  8-1 3V  The  Spirit  of  Christ 
which  was  in    them    did    point    unto.     ''  No   prophecy 


112  FIRST  EPISTLE  GENERAL  OF  PETER.        [1.11,12. 

ever  came  by  the  will  of  man  :  but  men  spake  from  God, 
being  moved  by  the  Holy  Ghost"  (2  Pet.  i.  21).  The 
Holy  Ghost  is  here  called  the  Spirit  of  Christ,  because 
God  the  Holy  Ghost,  as  the  third  Person  of  the  Godhead, 
proceeds  from  the  Son  as  well  as  from  the  P'ather.  We 
have  in  this  verse  a  strong  testimony  both  for  the  doctrine 
of  the  Pre-existence  of  Christ  (i  Cor.  x.  4),  and  for  the 
doctrine  of  the  Procession  of  the  Holy  Ghost  from  the  Son 
as  well  as  from  the  Father  (Rom.  viii.  9  ;  Gal.  iv.  6  ; 
John  xiv.  26).  When  it  testified  beforehand.  One  word 
in  Greek,  defining  the  action  of  the  Holy  Spirit  in  the 
consciousness  of  the  prophets.  The  Spirit  revealed, 
attested  beforehand  the  sufferings  of  {jmto)  Christ.  The 
sufferings  appointed  to  Christ,  which  He  should  bear. 
Cook  :  "  Peter  was  especially  concerned  to  show  that  the 
sufferings  of  Christ  were  foretold,  because  one  of  the  very 
chiefest  points  of  controversy  with  the  Jews  referred  to 
the  question  whether  Christ  was  to  suffer."  (See  Luke 
xxiv.  25,  26;  Acts  iii.  18;  xxvi.  23.)  And  the  glories 
that  should  follow  them.  Bexgel:  "  The  glory  of  His 
resurrection,  of  His  ascension,  of  the  final  judgment  and 
the  heavenly  kingdom."  The  sufferings  and  the  glory 
are  closely  united  in  the  leading  prophecies  of  Christ, 
typically  in  Ps.  xxii,  prophetically  in  Isa.  liii. 

12.  To  whom  it  was  revealed,  that  not  unto  them- 
selves. This  refers  to  the  subject-matter  of  the  revela- 
tion given  to  the  prophets.  But  unto  you,  did  they 
minister  these  things.  The  inspired  utterances  of  the 
prophets  concerning  the  Messiah  were  not  so  much  for 
their  own  edification  or  of  their  own  times,  as  for  your 
edification,  who  now  live  in  these  days  of  the  Gospel. 
Cook  :  "That  both  the  prophets  and  their  faithful 
hearers  derived  spiritual  benefits  from  such  instruction  is 
certain,  but   it  was  a  partial  and,  so  to  speak,  reflected 


I.  12.]  CHAPTER  I.  113 

light,  caught  from  the  far-off  dawn  of  the  rising  of  the  sun 
of  righteousness."  Which  now  have  been  announced  unto 
you.  All  these  things  pertaining  to  the  mystery  of  sal- 
vation have  now  been  made  known  to  you  through  them 
that  preached  the  Gospel  unto  you.  Peter  here  refers 
to  those  who  first  preached  the  Gospel  in  Asia  Minor, 
— to  Paul  and  his  companions.  It  is  difficult  to  decide 
whether  Peter  includes  himself  or  not.  It  is  highly 
probable  that  he  was  a  stranger  to  most  of  these  churches 
of  the  Dispersion.  By  {in)  the  Holy  Ghost  {Spirit). 
The  preaching  of  the  Gospel  in  Apostolic  times,  like 
prophecy,  proceeded  also  from  the  illumination  and  im- 
pulse of  the  Holy  Spirit.  Sent  forth  from  heaven. 
Peter  evidently  refers  to  the  outpouring  of  the  Holy 
Ghost  on  the  day  of  Pentecost  (Acts  ii.  1-4),  for  since 
that  day  the  Holy  Spirit  worketh  in  and  through  the 
Word  which  is  entrusted  to  the  Church.  HUTHER: 
"  Though  the  same  Spirit  was  already  in  the  prophets 
(verse  ii.),  He  had  not  yet,  at  that  time,  been  sent  from 
heaven."  Which  things  angels  desire  to  look  into. 
Here  the  mysteries  of  the  Gospel  are  represented  as  ob- 
jects of  deep  contemplation  and  earnest  inquiry,  even  to 
the  angels  (Eph.  iii.  10). 

Peter  gives  us  the  key  to  the  right  interpretation  of 
the  Hebrew  Prophets.  What  a  remarkable  and  unique 
testimony  to  the  inspiration  of  the  O.  T.  Peter  not  only 
maintains  that  the  minds  of  the  prophets  were  moved 
and  quickened  by  the  Holy  Spirit,  so  that  what  they 
spoke  and  wrote  was  not  the  result  of  their  own  intuition 
or  reflection,  "  for  no  prophecy  ever  came  by  the  will  of 
man  "  (2  Pet.  i.  21),  but  here  in  this  passage  he  defi- 
nitely teaches  that  the  Spirit  of  Christ  presented  ideas  to 
their  minds,  and  put  words  into  their  mouths,  testifying 
beforehand  of  certain  events  Avhich  should  happen  in  the 


114  FIRST  EPISTLE  GENERAL  OF  PETER.        [i.  13,  14. 

kingdom  of  God,  which,  so   far  from    originating  them- 
selves, they  were  not  even  able  to  comprehend. 


5.  Exhortation  to  Holiness. 

13-16.  Wherefore  girding  up  the  loins  of  your  mind,  be  sober  and  set 
your  hope  perfectly  on  the  grace  that  is  to  be  brought  unto  you  at  the 
revelation  of  Jesus  Christ ;  as  children  of  obedience,  not  fashioning  your- 
selves according  to  your  former  lusts  in  the  time  of  your  ignorance  :  but 
like  as  he  which  called  you  is  holy,  be  ye  yourselves  also  holy  in  all 
manner  of  living  ;  because  it  is  written,  Ye  shall  be  holy  ;  for  I  am  holy. 

13.  Wherefore.  Since  God  has  begotten  us  again  unto 
a  living  hope  of  so  glorious  a  salvation  (3-12).  Girding 
up.  A  figure  referring  to  the  tucking  up  of  the  dress  of 
those  about  to  compete  for  a  prize.  The  loins  of  your 
mind.  This  girding  was  to  be  of  a  spiritual  character,  re- 
ferring to  the  disposition  of  the  mind, — a  preparation  for 
spiritual  combat.  Be  sober.  Sobriety  of  the  mind  pre- 
supposes sobriety  of  body.  Peter  here  names  two  condi- 
tions necessary  for  ts.  perfect,  undivided  hope, — a  proper 
girding  of  the  mind  and  sobriety  of  the  mind(iv.  7  ;  v.  8). 
And  set  your  hope  perfectly  on  the  grace  that  is  to  be 
{is  being)  brought  unto  you  at  the  revelation  of  Jesus 
Christ.  This  future  grace  of  the  completed  salvation  is 
the  object  of  our  hope,  which  believers  shall  receive  at  the 
Second  Coming  of  Christ.  Sadler  :  "  What  is  it  to  gird 
up  the  loins  of  our  minds?  It  is  surely  to  put  out  of  the 
way  anything  which  may  hinder  us  in  our  race  or  in  our 
conflict.  If  we  find  lawful  things,  pursuits,  amusements, 
tastes, — otherwise  innocent — hinder  us,  we  are  to  put 
these  things  away,  to  tie  them  up  so  that  they  be  no  im- 
pediment." 

14.  As  children  of  obedience.  This  is  not  a  new  ex- 
hortation, but  explains  more  fully  how  our  hope  may 
become  perfect.     Not  fashioning  yourselves.     The  same 


I.  15,  i6.]  CHAPTER  I.  Ilg 

word  as  in  Rom.  xii.  2.     According  to  your  former  lusts. 

In  your  unconverted  state  (Eph.  ii.  1-3).  In  the  time  of 
your  ignorance.  This  ignorance  marks  not  only  the 
time  when  these  lusts  raged  in  their  hearts,  but  suggests 
also,  the  ground  and  origin  of  their  lusts.  In  the  just 
judgment  of  God,  ignorance  and  denial  of  God  lead  to 
pride  and  folly,  to  godlessness  and  abominable  shame 
(Rom.  i.  18-32).  The  word  ignorance  is  here  used  as  in 
Acts  xvii.  30  ;  Eph.  iv.  18,  denoting  the  ignorance  of  the 
Gentiles,  and  this  verse  suggests  that  there  were  many 
Gentile  Christians  among  these  Jewish-Christian  churches 
of  the  Dispersion  (i.  i). 

15.  But  like  as  he  which  called  you  is  holy,  or,  like 
the  Holy  One  ivhich  called  yon.  Peter,  like  Paul,  ascribes 
the  calling-  to  the  Father.  Be  ye  yourselves  also  holy 
in  all  manner  of  living.  The  daily  life  of  those  called 
must  conform  with  the  nature  of  Him  who  calls,  for  the 
special  aim  of  God's  calling  and  election  is  holiness  (i.  2  ; 
Eph.  ii.  4  ;   i  Thess.   iv.  3,  7). 

16.  Because  it  is  written,  Ye  shall  be  holy;  for  I  am 
holy.  This  command  occurs  five  times  in  Leviticus  (xi. 
44,  45  ;  xix.  2  ;  xx.  7,  26).  God  is  our  highest  ideal  of 
holiness.  In  Christ,  in  the  example  and  pattern  which 
the  Redeemer  has  left  us,  we  have  the  true  ideal. 

6.  Exhortation  to  Godly  Fear. 

17-21.  And  if  ye  call  on  him  as  Father,  who  without  respect  of  persons 
judgeth  according  to  each  man's  work,  pass  the  time  of  your  sojourning  in 
fear  :  knowing  that  ye  were  redeemed,  not  with  corruptible  things,  with 
silver  or  gold,  from  your  vain  manner  of  life  handed  down  from  your 
fathers  ;  but  with  precious  blood,  as  of  a  lamb  without  blemish  and  without 
spot,  even  the  blood  of  Christ :  who  was  foreknown  indeed  before  the 
foundation  of  the  world,  but  was  manifested  at  the  end  of  the  times  for 
your  sake,  who  through  him  are  believers  in  God,  which  raised  him  from 
the  dead,  and  gave  him  glory ;  so  that  your  faith  and  hope  might  be  in 
God. 


Il6  FIRST  EPISTLE  GENERAL  OF  PETER.        [i.  17-19. 

17.  And  if  ye  call  on  him  as  Father.  Peter  may  refer 
here  to  the  Lord's  Prayer  (Gerhard).  BeHevers  are 
not  to  forget  that  their  heavenly  Father  is  also  the  Judge, 
who  without  respect  of  persons  judgeth  according  to 
each  man's  work.  With  God,  at  the  day  of  judgment, 
there  is  no  respect  of  persons  (Rom.  ii.  11),  for  "  He  will 
render  to  every  man  according  to  his  works  "  (Rom.  ii. 
6;  2  Cor.  v.  10).  Though  the  Father  is  our  Judge,  this 
judgment  has  been  committed  to  the  Son  (John  v.  22  ; 
I  Pet.  iii.  22  ;  iv.  5  ;  v.  4  ;  2  Pet.  ii.  9).  Pass  the  time 
of  your  sojourning.  Of  your  earthly  life.  In  fear.  A 
holy  fear  opposed  to  thoughtless  security, — not  a  slavish 
fear,  for  this  cannot  co-exist  with  true  love  (i  John  iv. 
18),  but  a  holy  awe  which   dreads   to  grieve  the  love   of 

God. 

18.  Knowing  that  ye  were  redeemed,  not  with  cor- 
ruptible things,  with  silver  or  gold.  The  ransom  paid 
was,  as  is  stated  in  Matt.  xx.  28,  the  life  of  the  Son  of 
Man,  "who  gave  Himself  for  us,  that  He  might  redeem 
us  "  (Tit.  ii.  24).  The  price  paid,  with  which  we  were 
bought  (i  Cor.  vi.  20),  is  definitely  stated  in  the  next 
verse.  From  your  vain  manner  of  life  handed  down 
from  your  fathers.  A  description  of  the  true  essence 
of  this  earthly  life,  separated  from  the  kingdom  of  God. 
The  life  of  the  natural  man  has  no  true  foundation  and 
is  all  vanity  (Eph.  iv.  17;  2  Pet.  ii.  18).  Fronmueller: 
"  Its  main  stay  and  support  lies  in  the  force  of  habits, 
ideas,  views,  principles,  and  maxims  transmitted  from 
father  to  child  through  successive  generations."  Be- 
lievers are  redeemed  from  the  poivcr  of  sin,  as  well  as 
from  its  guilt  and  curse. 

10.  But  with  precious  blood.  The  ransom  paid  by 
Christ  for  us  was  His  precious  blood  (Eph.  i.  7  ;  Rom.  iii. 
25;  V.  9;  Col.  i.  20;   Heb.  ix.    12).     This  blood  was  so 


1.20,21.]  CHAPTER  I.  117 

precious  because  it  was  the  blood  of  One  who  was  not 
only  a  true  man  but  also  true  God,  so  that  with  Paul 
we  may  say  that  "the  Church  has  been  purchased  with 
the  blood  of  God  "  (Acts  xx.  28).  And  since  it  is  by 
means  of  "  His  own  blood  "  that  Christ  enters  into  the 
Holy  of  holies  (Heb.  ix.  12),  it  is  clear  that  to  God  Him- 
self this  ransom  was  paid  (Heb.  ix.  14  ;  Eph.  v.  2).  As 
of  a  lamb.  Peter  has  in  view  Isa.  liii.  7.  Without  blem- 
ish and  without  spot.  As  with  Paul  (i  Cor.  v.  7),  Peter 
saw  in  Christ  the  Paschal  Lamb,  perfectly  pure  within 
and  unstained  by  sin  from  without  (2  Cor.  v.  21  ;  Heb. 
vii.  26).  (See  Lev.  xxii.  21.)  Even  the  blood  of  Christ. 
The  preciousness  and  redemptive  power  of  this  blood 
lies  in  this,  that  it  is  the  blood  of  Christ,  the  divine 
Mediator,  who  offered  Himself  as  a  sacrificial  lamb  with- 
out blemish  and  without  spot. 

20.  Who  was  foreknown  indeed  before  the  foundation 
of  the  world.  Before  the  foundation  of  the  world  (John 
xvii.  24  ;  Eph.  i.  4)  it  was  a  part  of  God's  plan,  known  and 
provided  for,  that  Christ  should  redeem  the  world  by 
His  blood.  But  was  manifested.  At  the  time  of  His 
Incarnation.  We  have  here  a  distinct  testimony  to  the 
pre-existence  of  Christ.  At  the  end  of  the  times.  This 
refers  to  the  whole  period  reaching  from  the  time  of  the 
Incarnation  to  the  Second  Advent  of  Christ.  For  your 
sake.  This  has  reference  not  only  to  the  original  readers 
of  this  letter,  but  to  all  believers. 

21.  Who  through  him  are  believers  in  God.  This 
has  special  reference  to  the  Gentile  Christians  among  his 
readers.  Through  Christ  and  His  Gospel  they  become 
believers  in  the  true  God,  as  their  own  God  and  Father. 
Which  raised  him  from  the  dead.  The  resurrection  of 
Christ  was  an  act  of  the  Triune  God,  but  it  is  especially 
ascribed  to  the  Father  (Acts  iii.  15  ;  iv.  10;  Acts  xiii.  30; 


Il8  FIRST  EPISTLE  GENERAL  OF  PETER.  [1.22. 

Rom.  iv.  24 ;  vi.  4  ;  etc.).  And  gave  him  glory.  This 
glory  was  given  to  His  human  nature  (John  xvii.  22),  for 
according  to  His  divine  nature  Clirist  always  possessed  this 
glory  (John  xvii.  5).  What  this  glory  was,  which  was  given 
Him  according  to  His  human  nature,  is  described  by  Paul 
in  Eph.  i.  20-23.  So  that  your  faith  and  hope  might  be 
in  God.  Their  _/"(rr////  was  to  rest  on  Christ's  resurrection, 
their  Jiope  on  His  glorification.  The  work  of  Atonement 
was  indeed  potentially  accomplished  when  Christ  shed 
His  blood  on  the  cross,  but  the  Resurrection,  Ascension, 
and  Glorification  at  the  right  hand  of  God  were  the  final 
acts  of  the  work  of  redemption,  necessary  to  complete 
the  work  which  Christ  came  to  perform. 

7.  Exhortation  to  Brotherly  Love. 

22-25.  Seeing  ye  have  purified  your  souls  in  your  obedience  to  tlie  truth 
unto  unfeigned  love  of  the  brethren,  love  one  another  from  the  heart  fer- 
vently :  having  been  begotten  again,  not  of  corruptible  seed,  but  of  incor- 
ruptible, through  the  word  of  God,  which  liveth  and  abideth.     For, 

All  flesh  is  as  grass. 

And  all  the  glory  thereof  as  the  flower  of  grass. 

The  grass  withereth,  and  the  flower  falleth  : 

But  the  word  of  the  Lord  abideth  for  ever. 
And  this  is  the  word  of  good  tidings  which  was  preached  unto  you. 

22.  Seeing  ye  have  purified  your  souls.  The  forin  of 
the  Greek  verb  implies  that  this  purification  must  always 
continue.  The  new  life  in  the  believer  manifests  itself 
in  a  twofold  way,  negatively ,  as  purification  or  renova- 
tion, and  positively,  as  sanctification.  Purification  or 
renovation  consists  in  putting  off  the  Old  Man  and  the 
dominion  of  sin,  in  order  that  we  may  be  renewed  in  the 
image  of  God.  This  purification  does  not  refer  so  much 
to  the  outward  life,  for  this  is  always  implied,  as  to  the 
inward  consecration  and  purifying  of  all  the  desires  and 
selfish  aims  of  life  (James  iv.  8  ;  i  John  iii.  3).  This 
purification  must  progress  from  day  to  day  (Eph.  iv.  22), 


1.  23-]  CHAPTER  I.  119 

for  we  must  die  unto  sin  continually  (i  Pet.  ii.  24  ;  Rom. 
vi.  1 1).  The  positive  side  of  the  new  life,  saiictification 
(John  xvii.  17,  19  ;  i  Thess.  v.  23  ;  i  Cor.  i.  2  ;  Rom.  xv. 
16),  is  the  putting  on  of  the  New  Man  (Eph.  iv.  23,  24  ; 
Col.  iii.  10;  Rom.  xiii.  14;  vi.  19,  22),  "in  sanctification 
of  the  Spirit "  (i  Pet.  i.  2).  In  your  obedience  to  the 
truth.  In  i.  2,  Peter  lays  stress  on  sanctification,  the 
positive  side  of  the  new  life,  but  here  the  additional  truth 
is  taught  that  purification  (the  negative  side)  is  promoted 
by  obedience  to  the  truth,  by  believing  what  it  proclaims 
and  doing  what  it  requires.  Unto  unfeigned  love  of  the 
brethren.  The  truth,  if  not  resisted,  has  a  purifying 
power  and  will  drive  out  all  selfishness.  If  we  truly 
love  Christ  and  become  members  of  His  spiritual  body, 
which  is  the  Church,  we  cannot  but  love  our  brethren, 
whom  Christ  also  loves.  Love  one  another  from  the 
heart  fervently.  Many  ancient  authorities  read  y>'6i;//  a 
clean  heart.  We  are  to  love  with  "  the  persevering  intens- 
ity of  love."  (See  2  Pet.  i.  7.)  Brotherly  love  must  be 
true  and  pure  {unfeigned)  (i  John  iii.  18),  as  well  as 
earnest  and  ardent,  and  no  love  can  be  pure  unless  the 
heart  is  clean. 

23.  Having  been  begotten  again.  (See  notes  on  i.  3  ; 
James  i.  18.)  The  brotherhood  of  Christians  has  its  origin 
in  the  new  birth,  and  it  is  this  very  fact  that  makes  such 
intense  love  of  the  brethren  possible.  This  new  birth 
from  God  is  a  creative  act  (Eph.  ii.  10),  and  for  this 
reason  the  regenerate  one  is  called  a  new  creature,  a  new 
man  (2  Cor.  v.  17;  Gal.  vi.  15).  Of  the  divine  operation 
in  itself  by  which  we  are  regenerated  we  are  not  con- 
scious, save  only  in  its  results.  It  is  effected  as  uncon- 
sciously to  ourselves  as  our  conception  and  birth  in  the 
natural  life  (John  iii.  8).  Not  of  corruptible  seed,  but  of 
incorruptible.     The  origin  of  the  new  birth  is  now  stated 


120  I^rRST  EPISTLE  GENERAL  OF  PETER.       [1.24,25. 

in  an  emphatic  way.  Our  natural  birth  is  of  corruptible 
seed,  itself  subject  to  death  and  bringing  those  begotten 
of  it  to  corruption  and  death,  but  the  new  birth  is  oiit  of 
{ek)  incorruptible  seed,  the  Word  of  God  implanted  in 
man  (James  i.  21).  Through  the  word  cf  God.  This  is 
the  outward  instrument  through  which  as  a  means  the 
Holy  Ghost  implants  and  begets  the  new  life  and  regen- 
erates us  to  faith.  This  Word  of  God  is  especially  the 
Gospel  in  contrast  to  the  Law.  Which  liveth  and 
abideth.  The  relative  refers  to  ivord,  not  to  God,  as  in 
margin  of  R.  V.  These  attributes  define  the  inner  es- 
sence of  the  Word.  It  is  living  (Heb.  iv.  12),  because  it 
has  life  in  itself,  is  endued  with  eternal,  divine  power, 
and  therefore  begets  life  in  its  turn.  It  is  abiding,  be- 
cause it  remains  forever  in  its  nature,  power,  and  effects, 
— its  results  are  eternal  and  itself  never  perishes  (after 
Fronmueller). 

24.  For,  All  flesh  is  as  grass.  This  verse  is  almost  a 
literal  quotation  from  the  Greek  Bible  of  Isa.  xl.  6-8, 
And  all  the  glory  thereof  as  the  flower  of  grass.  There- 
fore the  new  birth  must  take  place  through  some  means 
which  has  life  and  power, — through  the  living  and  abid- 
ing word,  for  this  new  life  is  to  continue  forever.  The 
grass  withereth,  and  the  flower  falleth.  A  type  of  the 
frailty  of  man. 

25.  But  the  word  {saying)  of  the  Lord  abideth  forever. 
And  this  is  the  word  [saying]  of  good  tidings  which  was 
preached  unto  you.  LUTHER  admirably  says:  "The 
Word  is  a  divine  and  eternal  power ;  for  although  voice 
and  speech  pass  away,  the  substance  remains,— that  is, 
the  sense,  the  truth  which  the  voice  conveyed.  The 
word  falls  into  our  hearts  and  lives,  while  the  voice  re- 
mains without  and  passes  away.  Therefore  it  is  indeed  a 
divine  power ;  yea,  it  is  God  Himself." 


CHAPTER  II. 

8.  Exhortation  to  Spiritual  Growth. 

i-io.  Pulling  away  therefore  all  wickedness  and  all  guile,  and  hypocrisies, 
and  envies,  and  all  evil  speakings,  as  newborn  babes,  long  for  the  spiritual 
milk  which  is  without  guile,  that  ye  may  grow  thereby  unto  salvation  ;  if 
ye  havetasled  that  the  Lord  is  gracious  :  unto  whom  coming,  a  living  stone, 
rejected  indeed  of  men,  but  with  God  elect,  precious,  ye  also,  as  living 
stones,  are  built  up  a  spiritual  house,  to  be  a  holy  priesthood,  to  offer  up 
spiritual  sacrifices,  acceptable  to  God  through  Jesus  Christ.  Because  it  is 
contained  in  scripture, 

Behold,  I  lay  in  Zion  a  chief  corner  stone,  elect,  precious  : 

And  he  that  believeth  on  him  shall  not  be  put  to  shame. 
P'or  you  therefore  which  believe  is  the  preciousness  :  but  for  such  as  dis- 
believe, 

The  stone  which  the  builders  rejected, 

The  same  was  made  the  head  of  the  corner ; 
and, 

A  stone  of  stumbling,  and  a  rock  of  offence  ; 
for  they  stumble  at  the  word,  being  disobedient ;  whereunto  also  they 
were  appointed.  But  ye  are  an  elect  race,  a  royal  priesthood,  a  holy  nation, 
a  people  for  God's  own  possession,  that  ye  may  shew  forth  the  excellencies 
of  him  who  called  you  out  of  darkness  into  his  marvellous  light  :  which  in 
time  past  were  no  people,  but  now  are  the  people  of  God  :  which  had  not 
obtained  mercy,  but  now  have  obtained  mercj'. 

I.  Putting  away  therefore,  Closely  connected  with 
the  exhortations  of  the  preceding  chapter.  This  putting 
aivay  is  a  figure  taken  from  clothing  and  is  often  used  in 
Scripture  (Eph.  iv.  22;  Col.  iii.  8;  James  i.  21).  AH 
wickedness  {inalicc).  Malice  is  that  vicious  disposition 
which  seeks  to  injure  our  neighbor.  And  all  guile,  and 
hypocrisies,  and  envies,  Bengel  :  "  Guile  wrongs  ;  hy- 
pocrisy deceives  ;  envy  assails  our  neighbor  ;  all  do  wrong 

121 


122  FIRST  ETISTLE  GENERAL  OF  PETER.  [il.  2-4. 

to  love''  (i.  22).     And  all  evil  speakings.      Defamation  of 
character,  only  here  and  2  Cor.  xii.  20  (backbitings). 

2.  As  newborn  babes.  As  having  but  lately  been  be- 
gotten into  the  kingdom  of  God.  Long.  The  form  of 
the  verb  denotes  a  strong,  intense  desire.  For  the  spirit= 
ual  {reasonable)  milk.  Peter  here  calls  the  Word  of  God 
milk,  because  by  its  indwelling  divine  power  it  nourishes 
the  new  life.  There  is  no  antithesis  here  between  the 
milk  (rudiments  of  the  faith)  and  the  meat  (deeper 
truths)  of  the  Word,  as  in  i  Cor.  iii.  2  ;  Heb.  v.  12  ;  vi.  i. 
The  Word  \s  spiritual  {so  also  in  Rom.  xii.  i ,  not  to  be  trans- 
lated reasonable  or  rational),  because  it  nourishes  and 
builds  up  the  soul  and  spirit,  and  is  the  means  by  which 
God  bestows  His  Spirit.  Which  is  without  guile.  Pure, 
unadulterated.  Fronmueller:  "  The  Word  of  God  has 
the  property  that  it  exerts  purifying,  liberating,  illuminat- 
ing, and  consoling  influences  only  in  its  purity  and  entire- 
ness."  That  ye  may  grow  thereby.  This  states  the  pur- 
pose why  the  Apostle  exhorts  believers  to  long  for  and 
diligently  to  Jise  the  Word.  The  new  life  must  be  strength- 
ened and  developed,  and  the  means  by  which  this  is 
brought  about  is  the  Word.  Unto  salvation.  For  this 
is  the  final  aim  of  all  Christian  growth. 

3.  If  ye  have  tasted  that  the  Lord  is  gracious.  This 
does  not  express  a  doubt,  for  the  Apostle  takes  it  for 
granted  that  they  had  this  inward  experience.  The  ref- 
erence is  to  Ps.  xxxiv.  8.  Peter  does  not  here  refer  to 
Adult  Baptism  or  to  the  Lord's  Supper  (as  some  Com- 
mentators maintain),  but  more  particularly  to  our  daily 
justification. 

4.  Unto  whom  coming.  The  believer  must  continually 
come  to  the  Lord  Jesus  Christ  in  prayer,  "drawing  near 
with  a  true  heart  in  full  assurance  of  faith  "  (Heb.  x.  22), 
"with  boldness"  (Heb.  iv.  16),  that  he  may  ever  come 


n.  5-]  CHAPTER  II.  123 

into  closer  communion  with  Him,  A  living  stone. 
Christ  is  called  a  Stone  or  rock,  "  because  after  the  manner 
of  rocks,  He  remains  ever  the  same,  unchangeably  power- 
ful and  invincible  ;  because  His  Word  is  firm  and  immov- 
able, and  because  God  has  ordained  and  designed  Him  to  be 
the  foundation  of  His  spiritual  temple  "  (Fronmueller). 
He  is  called  a  living  stone,  because  He  is  "  the  Living 
one,"  "alive  for  evermore"  (Rev.  i.  18),  the  author  and 
giver  of  life  (John  xiv.  19).  There  is  in  Him  nothing  of 
death  and  decay,  for  He  is  absolute  Light  and  Life  (John 
xiv.  6;  I  John  i.  5).  Rejected  indeed  of  men.  The  refer- 
ence is  to  Ps.  cxviii.  22  (compare  Matt,  xxi,  42  ;  Acts  iv. 
1 1).  Christ  was  and  is  rejected  not  only  by  "  the  builders  " 
(Ps.  cxviii.  22  ;  Acts  iv.  11),  but  by  men,  by  mankind  in 
general,  by  Jews  and  Gentiles.  Believers  are  regarded  as 
the  only  exception.  But  with  God.  \\\  His  sight. 
Elect,  precious  {honorable).  Peter  has  reference  to  Isa. 
xxviii.  16,  "a  tried  stone,  a  precious  corner  stone  of  sure 
foundation."  This  Christ  is  the  chosen  servant  in  whom 
God  delighteth  (Isa.  xlii.  i),  preeious,  held  in  honor.  The 
contrast  lies  between  the  human  judgment,  rejected, 
leading  to  His  crucifixion,  and  the  divine,  eJiosen,  and 
honored,  leading  to  His  glorification. 

5.  Ye  also,  as  living  stones.  Believers  become  living 
stones  through  the  new  birth,  having  through  baptism 
become  alive  into  God  in  Christ  Jesus  "  (Rom.  vi.  11). 
Are  built  up.  The  work  of  building  is  still  going  on. 
The  end  in  view  is  the  erection  of  a  spiritual  house. 
Luther  :  "  The  builders  are  the  preachers ;  the  means 
used  is  the  preached  Word  ;  the  Christians  who  hear  the 
Gospel  are  they  who  are  built  up, — they  are  the  stones 
which  are  to  be  fitted  on  Christ,  the  chief  corner  stone, 
so  that  we  are  to  repose  our  confidence  on  Him,  and 
let  our  hearts  stand  and  rest  upon   Him."     This  spirit- 


124  FIRST  EPISTLE  GENERAL  OF  PETER.  [ii.  5. 

ual  Jiouse  is  "  the  Church  of  the  living  God  "  (i  Tim.  iii.  1 5). 
As  a  house  as  a  whole  consists  of  different  parts,  so  the 
Church  of  God  is  composed  or  built  up  of  individual 
believers  who  are  living  stones  in  this  spiritual  house. 
There  is  no  reference  here  to  the  thought,  so  often  ex- 
pressed in  the  N.  T.,  that  the  individual  believer  is  "  a 
temple  of  the  living  God"  (2  Cor.  vi.  16),  in  whom  the 
Holy  Spirit  dwelleth  (i  Cor.  iii.  16;  vi.  19).  In  Eph.  ii. 
19-22  these  two  ideas,  however,  are  both  dwelt  upon. 
To  be  a  holy  priesthood.  Every  believer  has  the  great 
privilege  of  performing  the  office  of  a  priest,  drawing  near 
to  God  and  offering  spiritual  sacrifices,  acceptable  to  God 
through  Jesus  Christ.  Peter  here  definitely  teaches  the 
universal  priesthood  oi  all  believers.  This  service  is  defined 
as  a  holy  priesthood  because  its  origin  lies  in  the  Holy 
Ghost,  but  especially  because  its  aim  is  the  sanctification 
and  holiness  of  the  believer.  To  offer  up  spiritual  sacri= 
fices.  This  describes  the  activity  of  the  Christian  Church 
in  all  her  members.  The  office  of  a  priest  is  twofold,  to 
offer  sacrifice  and  to  pray.  As  Christ  our  great  High 
Priest  offered  His  own  body  for  us  (Heb.  x.  10  ;  i  Pet.  ii. 
24),  and  ever  liveth  to  make  intercession  for  us  (ITeb.  vii. 
25  ;  ix.  24),  so  all  believers  in  the  exercise  of  their  uni- 
versal priesthood  must  offer  up  spiritual  sacrifices,  which 
consist  in  these  two  things:  (i)  a  spiritual  sacrifice  of 
their  bodies  (Rom.  xii.  i\  including  true  self-denial  on  our 
part  (Heb.  xiii.  16;  Phil.  iv.  18),  and  the  taking  up  of 
one's  cross  daily  (Luke  ix.  23) ;  and  (2)  prayer  and  prai.se 
(Heb.  xiii.  15  ;  Rev.  viii.  3,  4).  There  is  no  reference 
here  whatever  to  preaching.  The  universal  priesthood 
and  the  ministerial  offiee  are  two  distinct  things.  Accept= 
able  to  God  through  Jesus  Christ.  For  our  spiritual 
sacrifices  have  no  value  in  themselves,  and  we  can  only 
draw  near  unto  God  through  Christ  (Heb.  vii.  25),  and  He 


II.  6-8.]  CHAPTER  11.  125 

alone  as  our  Mediator  makes  them  acceptable  to  the 
Father  (John  xiv.  6  ;  i  Tim.  ii.  5). 

6.  Because  it  is  contained  in  scripture,  Behold,  I  lay  in 
Zion    a    cliief   corner  stone,   elect,    precious  [honorable). 

A  free  quotation  from  Isa.  xxviii.  16.  (See  also  Rom. 
ix.  33.)  This  passage  in  Isaiah  found  its  fulfilment  in 
Christ.  (See  also  Eph.  ii.  20.)  And  hethat  believeth  on 
him  (//)  shall  not  be  put  to  shame.  So  the  Greek  Bible 
in  Isa.  xxvii.  16,  but  the  Hebrew  reads,  "he  that 
believeth  shall  not  make  haste,"  i.  e.  like  a  coward  flee. 
The  thought  is  the  same.  We  may  say  that  the  corner 
stone  was  laid  at  the  time  of  the  resurrection  and  glori- 
fication of  Christ. 

J.  For  you  [in  your  sight)  therefore  which  believe  is  the 
preciousness  (Jiononr).  Believers  shall  not  be  put  to 
shame,  but  shall  be  sharers  in  the  honor  which  mystical 
union  with  that  corner  stone  imparts.  But  for  such  as 
disbelieve.  This  includes  not  only  those  who  actively 
resist,  but  all  who  do  not  believe  on  Christ  (John  iii.  t6, 
18,  36).  The  stone  which  the  builders  rejected.  From 
the  Greek  Bible  of  Ps.  cxviii.  22,  also  quoted  by  Peter  in 
Acts  iv.  II.  (See  notes  on  i  Pet.  ii.  4.)  The  same  was 
made  the  head  of  the  corner.  Primarily  to  believers,  ^^•ho 
arc  built  upon  Him  ;  but  unbelievers  also  shall  find  by 
experience,  to  their  own  sorrow,  that  Christ  is  the  head 
of  the  corner.  Christ  Himself  also  quotes  Ps.  cxviii.  22 
and  adds,  "  Every  one  that  falleth  on  that  stone  shall  be 
broken  to  pieces  ;  but  on  whomsoever  it  shall  fall,  it  will 
scatter  him  as  dust"  (Luke  xx.  18). 

8.  And,  a  stone  of  stumbling  and  a  rock  of  offence, 
A  quotation  taken  from  Isa.  viii.  14,  also  referred  to  by 
Paul  (Rom.  ix  32,  33).  The  exalted  and  glorified  Christ 
is  objectively  (not  only  subjectively^  "  a  stone  of  stum- 
bling," a  stone  of  destruction  for  unbelievers  (Luke  ii.  34; 


126  FIRST  EPISTLE  GENERAL  OF  PETER.  [ii.  9, 

especially  Luke  xx.  18).     For  they  stumble  at  the  word, 

being  disobedient,  or  wJio  stumble,  being  disobedient  to  the 
tvord.  We  prefer  the  translation  as  given  in  the  margin 
of  the  R.  V.  Here  Peter  refers  to  the  subjective  condi- 
tion of  unbelievers.  They  stumble,  and  this  is  their  pun- 
ishment, because  they  are  disobedient  to  the  tvord. 
Whereunto  also  they  were  appointed.  Scripture  is  very 
clear  on  this  point.  No  one  is  appointed  unto  disobe- 
dienee,  but  all  who  do  not  believe  on  Christ  are  appointed 
unto  stiimbling.  This  is  the  moral  order  of  the  universe 
(Rom.  i.  24).  God  punishes  sin  with  sin,  unbelief  with 
unbelief.  Whatsoever  a  man  soweth,  that  also  shall  he 
reap. 

9.  But  ye  are  an  elect  race.  The  expression  is  taken 
from  the  Greek  Bible  of  Isa.  xliii.  20  {chosen  people). 
(See  also  Deut.  vii.  6,  7.  See  notes  on  i  Pet.  i.  i.)  A 
royal  priesthood.  From  the  Greek  Bible  of  Ex.  xix.  6 ; 
the  Hebrew  reads  a  kingdom  of  priests.  For  the  nature 
of  this  universal  priesthood  see  notes  on  ii.  5.  It  is  called 
a  royal  priesthood,  because  the  Church  is  a  kingdom, 
of  which  all  the  members  are  priests  (Rev.  i.  6 ;  v.  10), 
Avho  serve  the  King  with  spiritual  sacrifices  (ii.  5).  A 
holy  nation.  Also  from  Ex.  xix.  6.  (Compare  Eph. 
V.  25-27.)  A  people  for  God's  own  possession.  From  the 
Greek  Bible  of  Ex.  xix.  5  ;  Deut.  vii.  6;  Mai.  iii.  17  ;  but 
especially  Isa.  xliii.  21.  "Our  Saviour  Jesus  Christ  gave 
Himself  for  us,  that  He  might  redeem  us  from  all  iniquity, 
and  purify  unto  Himself  a  people  for  His  oi^ni  possession, 
zealous  of  good  works"  (Tit.  ii.  14).  That  ye  may  shew 
forth  the  excellencies  of  him.  Suggested  by  Isa.  xliii.  21 
(Greek  Bible).  These  virtues  or  excellencies  of  God  are 
His  glorious  attributes  displayed  in  the  plan  of  salvation. 
Who  called  you  out  of  darkness  into  his  marvellous 
light.     It    is    God  the  Father  who    calls    us   (i    Pet .  v. 


II.  IO-I2.]  CHAPTER  IT.  127 

10)  into  His  kingdom  through  the  preaching  of  the 
Gospel. 

10.  Which  in  time  past  were  no  people,  but  now  are 
the  people  of  God  :  which  had  not  obtained  mercy,  but 
now  have  obtained  mercy.  A  reference  to  Hos.  ii.  23. 
In  Hosea  these  words  apply  to  Israel;  Paul  in  Rom.  ix. 
25  applies  them  to  the  Gentiles;  Peter  here  says  that 
they  apply  to  the  whole  Church  of  God,  as  consisting  of 
Jews  and  Gentiles. 

9.  Exhortation  to  Abstain  from  Fleshly  Lusts. 

II,  12.  Beloved,  I  beseech  you  as  sojourners  and  pilgrims,  to  abstain 
from  fleshly  lusts,  which  war  against  the  soul ;  having  j-our  behaviour 
seemly  among  the  Gentiles  ;  that,  wherein  they  speak  against  you  as  evil- 
doers, they  may  by  your  good  works,  which  they  behold,  glorify  God  in 
the  day  of  visitation. 

1 1.  Beloved,  I  beseech  you  as  sojourners  and  pilgrims. 

The  word  sojourno's  emphasizes  the  idea  that  the  home 
of  the  believer  is  in  heaven,  the  stzowA  pilgrims,  that  on 
earth  he  is  a  stranger.  To  abstain  from  fleshly  lusts. 
This  presents  the  negative  aspect  of  sanctification.  (See 
notes  on  i.  22,)  These  lusts  are  fleshly,  because  they  have 
their  origin  and  seat  in  the  flesh  (Gal.  v.  16,  17 ;  Eph.  ii.  3  ; 
2  Pet.  ii.  18).  There  is  to  be  an  inward  and  outward 
abstinence  on  the  part  of  the  believer  (Matt.  xv.  19). 
The  lust  of  the  flesh  (gluttony,  drunkenness,  sensuality) 
gives  birth  to  all  manner  of  evil.  Which  war.  Very 
suggestive, — not  only  do  these  lusts  hinder  and  obstruct, 
but  they  fight  against  the  soul,  which  is  to  be  saved  and 
purified  by  obedience  to  the  truth  (i.  22). 

12.  Having  your  behaviour  seemly.  Their  manner 
of  life  was  to  be  beautiful  and  praisezvorthy  by  reason  of 
purity  of  heart  and  life.  Among  the  Gentiles.  For  the 
churches  to  which    Peter  wTote  were   in   Gentile  lands. 


128  FIRST  EPISTLE  GENERAL  OF  PETER.  [ii.  13. 

That,   wherein    they  speak  against   you  as  evil=doers. 

This  states  the  purpose  of  their  good  behavior.  The 
Gentiles  too  often  misunderstood  and  referred  to  evil 
motives  the  works. and  life  of  believers.  They  may  by 
your  good  works,,  which  they  behold,  glorify  God  in  the 
day  of  visitation.  The  day  of  God's  visitation  is  when 
He  brings  salvation  or  when  He  brings  punishment. 
The  context,  however,  shows  that  Peter  is  here  referring 
to  a  gracious  visitation  of  God  to  the  Gentiles,  who,  by 
the  good  example  of  the  believers,  are  brought  to 
repentance  and  faith,  and  are  thus  led  to  glorify  God. 

10.  Be  Good  Citizens. 

13-17.  Be  subject  to  every  ordinance  of  man  for  the  Lord's  sake  :  whether 
it  be  to  the  king,  as  supreme  ;  or  unto  governors,  as  sent  by  him  for 
vengeance  on  evil-doers  and  for  praise  to  them  that  do  well.  For  so  is 
the  will  of  God,  that  by  well-doing  ye  should  put  to  silence  the  ignorance  of 
foolish  men  :  as  free,  and  not  using  your  freedom  for  a  cloke  of  wicked- 
ness, but  as  bondservants  of  God.  Honour  all  men.  Love  the  brotherhood. 
Fear  God.     Honour  the  king. 

13.  Be  subject  to  every  ordinance  {creation)  of  man. 
This  section  is  a  practical  application  of  the  exhortation 
of  verse  12.  Christians  are  to  be  subject  to  every  insti- 
tution of  human  civil  society.  The  moral  life  of  society 
is  developed  in  the  Family,  the  State,  and  the  Church. 
In  ii.  5,  Peter  treats  of  the  Church;  in  ii.  18 — iii.  7,  of 
the  Family;  and  here,  ii.  13-17,  of  the  State.  The  State 
is  not  a  human  invention,  but  a  divine  ordinance  (Rom. 
xiii.  I,  2).  This  does  not,  however,  exclude  the  fact,  as 
here  stated  (verses  13,  14),  that  the  State  is  also  a  human 
ordinance ;  for  its  administration  and  execution  have,  by 
means  of  a  long  historical  development,  been  entrusted 
to  the  hands  of  sinful  men.  We  are  to  obey  and  submit 
to  all  laws  of  the  State  that  are  not  contrary  to  the  divine 
law  (Acts  iv.  19,  20;  V.  29).     For  the  Lord's  sake.     For 


II.  I4-I7-]  CHAPTER  II.  129 

such  is  the  will  of  Christ,  who  also  once  was  subject  in 
all  things  (Matt.  v.  17).  Whether  it  be  to  the  king,  as 
supreme.     The  Roman  Emperor  Nero  is  here  referred  to. 

14.  Or  unto  governors,  as  sent  by  [through)  him  for 
vengeance  on  evil=doers  and  for  praise  to  them  that  do 
well.  These  governors  were  sent  by  the  Emperors  of 
Rome  to  administer  justice.  (See  Rom.  xiii.  3,  4,)  Pilate, 
Felix,  and  Festus  were  such  governors. 

15.  For  so  is  the  will  of  God,  that  by  weIl=doing  ye 
should  put  to  silence  the  ignorance  of  foolish  men.  Lit- 
erally, injir;zle  the  ignorance,  as  if  it  had  been  speaking 
(verse  12).  WORDSWORTH:  "Observe  the  paradox, — 
miiazle  by  love'' 

16.  As  free.  This  is  to  be  connected  with  be  stibjeet  of 
verse  13.  Their  submission  to  authority  is  not  that  of 
slaves,  but  as  of  those  who  have  found  true  freedom  in 
Christ,  and  who  submit  themselves  voluntarily  because 
"it  is  the  will  of  God  "  (verse  15),  and  "  for  the  Lord's 
sake"  (verse  13).  And  not  using  [having)  your  freedom 
for  a  cloke  of  wickedness  [nialice).  We  have  here  a  neg- 
ative definition  of  their  freedom,  followed  also  by  the 
positive  statement,  but  as  bondservants  of  God.  (See 
Rom.  vi.  16-18.)  Luther:  "This  is  said  especially  for 
us,  who  have  heard  of  Christian  freedom,  that  we  may 
not  go  on  and  abuse  this  freedom,  making  a  cloak  of  it  ; 
that  is  to  say,  under  the  name  and  show  of  Christian 
freedom  do  all  that  we  lust  after." 

17.  Honour  all  men.  We  have  four  exhortations  in 
this  verse,  of  which  the  first  three  form  a  climax,  and  in 
the  last  there  is  a  return  to  the  principal  theme  of  the 
section.  Believers  are  to  honor  all  men,  because  they  are 
God's  creatures,  and  it  is  God's  will  that  they  .should  be 
saved  (i  Tim.  ii.  4).  Love  the  brotherhood.  (See  notes 
on  i.  22.)     Fear  God.     (See  notes  on  i.  17.)     Live   as   in 

9 


I30  FIRST  EPISTLE  GENERAL  OF  PETER^  [rt.  i8. 

the  very  presence  of  God,  with  an  holy  awe,  dreading  in 
any  way,  either  by  thought,  word,  or  deed,  to  grieve  the 
love  of  God.  Honour  the  king.  The  Apostle  is  guided 
by  the  historical  conditions  of  his  time.  We  honor  the 
emperor,  king,  president,  or  governor,  when  we  obey  the 
laws  which  are  administered  by  the  authority  of  govern- 
ment. 

II.  The  Suffering  Christ  an  Example  to  Believ- 
ing Servants. 

18-25.  Servants,  he  in  subjection  to  your  masters  with  all  fear  ;  not  only 
to  the  good  and  gentle,  but  also  to  the  froward.  For  this  is  acceptable,  if 
for  conscience  toward  God  a  man  endureth  griefs,  suffering  wrongfully. 
For  what  glory  is  it,  if,  when  ye  sin,  and  are  buff eted /or /7,  ye  shall  take  it 
patiently  ?  but  if,  when  ye  do  well,  and  suffer  for  it,  ye  shall  take  it  patiently 
this  is  acceptable  with  God.  For  hereunto  were  ye  called  :  because  Christ 
also  suffered  for  you,  leaving  you  an  example,  that  ye  should  follow  his 
steps  :  who  did  no  sin,  neither  was  guile  found  in  his  mouth  :  who,  when 
he  was  reviled,  reviled  not  again  ;  when  he  suffered,  threatened  not ;  but 
committed  hi nisclf  to  him  that  judgeth  righteously  :  who  his  own  self  bare 
our  sins  in  his  body  upon  the  tree,  that  we,  having  died  unto  sins,  might 
live  unto  righteousness  ;  by  whose  stripes  ye  were  healed.  For  ye  were 
going  astray  like  sheep  ;  but  are  now  returned  unto  the  Shepherd  and 
Bishop  of  your  souls. 

18.  Servants.  That  is  JiouscJiold-scrvants,  domestics, 
a  milder  term  than  the  one  that  Paul  uses  {liondscTvants, 
Eph.  vi.  5  ;  Col.  iii.  22),  probably  used  by  Peter  to  desig- 
nate the  servants  in  the  Jewish-Christian  families.  We 
have  in  this  section  another  application  of  the  exhorta- 
tion given  in  verse  12.  Be  in  subjection  to  your  masters 
with  all  fear.  This  means  more  than  reverence  (Eph. 
vi.  5).  It  is  a  fear,  based  upon  the  fear  of  God,  of  trans- 
gressing the  will  of  the  master.  Not  only  to  the  good 
and  gentle,  but  also  to  the  froward.  To  those  who  are 
erooked,  perverse,  hard  and  unjust,  who  without  cause 
have  recourse  to  severity,  blows,  and  reproaches. 

19.  For   this    is   acceptable    [grace),  if    for  conscience 


II,  19-21.]  CHAPTER  II.  131 

toward  [of)  God  a  man  endureth  griefs,  suffering  wrong= 
fully.  If  we  suffer  "  for  conscience'  sal<e  "  (Rom.  xiii.  5), 
on  account  of  our  obedience  to  God,  not  wishing  to 
transgress  His  holy  will. 

20.  For  what  glory  js  it,  if,  when  ye  sin,  and  are  buf= 
fetted  for  it,  ye  shall  take  it  patiently  ?  None  what- 
ever, for  such  punishment  is  deserved  on  account  of  your 
sins.  But  if,  when  ye  do  well,  and  suffer  yi^r  it,  ye  shall 
take  it  patiently,  this  is  acceptable  {grace)  with  God. 
For  there  is  glory  in  patient  endurance  of  undeserved  suf- 
fering, and  this  finds  favor  with  God  and  is  well-pleasing 
to  Him. 

21.  For  hereunto  were  ye  called.  To  bear  undeserved 
suffering  patiently.  This  applies  specially  to  believing 
servants,  but  holds  true  at  the  same  time  of  all  Christians, 
"  for  through  many  tribulations  we  must  enter  into  the 
kingdom  of  God  "  (Acts  xiv.  22).  (See  notes  on  i.  6,  7.) 
Because  Christ  also  suffered.  Undeservedly,  as  Peter 
shows  in  the  next  three  verses.  For  you.  Hyper,  for 
your  benefit,  in  your  behalf.  We  need  not  insist  that  this 
proposition  means  the  same  as  anti,  in  your  stead,  as  if 
the  doctrine  of  vicarious  atonement  depended  upon  the 
doubtful  meaning  of  a  preposition  {anti,  in  place  of,  is 
however  used  by  Christ  in  Matt.  xx.  28  ;  Mark  x.  45), 
for  the  doctrine  of  the  vicarious  atonement  is  clearly 
taught  by  Paul  in  all  his  Epistles,  as  well  as  by  Peter 
(i  Pet.  ii.  24;  iii.  18).  Leaving  you  an  example,  that  ye 
should  follow  his  steps.  Leaving  to  us  on  His  ascension 
to  heaven  a  copy,  a  pattern  which  we  are  to  imitate. 
What  we  are  to  imitate,  according  to  this  passage,  is 
Q\\x\'iX' s patience ,  in  His  undeserved  sufferings.  HUTIIER  : 
"  Wherever  Scripture  represents  Christ  as  an  example,  it 
does  so  almost  always  with  reference  to  His  self-abase- 
ment in   suffering  and   death  (Phil.   ii.  5  ;  John   xiii.    15; 


132  FIRST  EPISTLE  GENERAL  OF  PETER.      [11.22-24. 

XV.  12;  I  John  iii.  16;  Heb.  xil.  2).  Only  in  i  John  ii. 
6  is  Christ  presented  as  an  example  in  the  more  general 
sense." 

22.  Who  did  no  sin,  neither  was  guile  found  in  his 
mouth.  The  reference  is  to  the  Greek  Bible  of  Isa.  liii. 
9.  Stress  is  here  laid  on  the  innocent  sufferings  of  Christ. 
(See  2  Cor.  v.  21  ;  i  John  iii.  5  ;  Heb.  vii.  26.  See  notes 
on  I  Pet.  i.  19.) 

23.  Who,  when  he  was  reviled,  reviled  not  again ; 
when  he  suffered,  threatened  not.  The  reference  is  to 
Isa.  liii.  7.  Stress  is  laid,  in  this  verse,  on  \.\\t  patient  suf- 
ferings of  Christ.  But  committed  himself.  So  the  text 
of  the  Revisers,  Winer,  De  Wette,  Sadler,  Plumptre, 
Lillie,  and  others ;  His  cause,  so  margin  of  Revisers, 
Calvin,  Gerhard,  Cook,  and  others;  it,  i.  e.  His  wrongs, 
so  Luther,  Huther,  Wiesinger,  Weiss,  Keil,  and  otliers. 
In  the  verb  no  object  is  expressed,  unless  it  is  taken  in 
the  r^eflexive  sense,  lie  committed  liiniself.  There  can  be 
no  possible  objection  to  such  an  interpretation,  gram- 
matically or  otherwise.  It  is  true,  however,  that  Christ 
not  only  committed  Himself,  but  also  His  cause.  His 
"wrongs,  and  even  His  ivrong-docrs  to  him  that  judgeth 
righteously,  i.  e.  to  God  the  Father. 

24.  Who  his  own  self  bore  our  sins  in  his  body  upon 
the  tree  (margin,  carried  up  .  .  .  to  the  tree).  The  refer- 
ence is  to  Isa.  liii.  11,  12.  Stress  is  laid,  in  this  verse,  on 
the  vicarious  sufferings  of  Christ.  Note  the  progress  in 
thought  in  these  verses,  innocent  (verse  22),  patient  (verse 
23),  vicarious  (here).  Christ  bore  our  sins  in  His  body  b}' 
suffering  in  our  stead,  the  punishment  for  our  sins  in  the 
crucifixion,  inasmuch  as  His  body  \vas  nailed  to  the  Cross, 
and  died  thereon,  thereb}'  delivering  us  from  the  punisb.- 
ment  due  to  sin.  Special  stress  is  here  laid  upon  the 
idea  of  Christ's  substitution  for  us.       That   we,   having 


II.   25-]  CHAPTER  II.  133 

died  unto  sins.  Peter  not  only  teaches  that  by  His  death 
Christ  made  expiation  for  our  sins  (as  also  in  Rom.  iii. 
25;  Eph.  V.  2;  Heb.  ix.  12,  14;  i  John  iv.  10),  but  he 
also  takes  it  for  granted  that  believers  by  the  appropria- 
tion of  the  merits  of  the  death  of  Christ  Jiavc  died  unto 
sin.  That  this  was  brought  about  by  baptism  is  dis- 
tinctly taught  by  Paul  in  Rom,  vi.  2-1 1.  Might  live  un= 
to  righteousness.  For  this  purpose  Christ  died,  for  this 
God  has  called  us  into  His  kingdom  (i  Thess.  iv.  7),  for 
this  believers  have  been  born  again  (i  Pet.  i.  22,  23  ; 
Eph.  ii.  10),  this  being  the  true  fruit  of  our  baptism  into 
Christ  (Rom.  vi.  3-11).  This  righteousness  here  spoken 
of  consists  in  doing  the  will  of  God.  By  whose  stripes 
{bruise)  ye  were  healed.  Peter  refers  to  Isa.  liii.  v. 
Strictly  speaking,  this  refers  to  the  bruise,  the  marks  left 
by  scourging.  But  here  ^  part  stands  for  tJie  whole,  de- 
noting not  only  His  scourging  but  all  His  sufferings,  \\hich 
culminated  in  His  death  on  the  cross.  Christ  alone  is 
our  Healer, 

25.  For  ye  were  going  astray  like  sheep.  A  reference 
to  Isa.  liii.  6.  A  description  of  the  condition  of  those 
who  are  separated  from  Christ.  This  was  true  of  the 
Christian  Jews  before  their  conversion  (Matt.  ix.  36)  as 
well  as  of  the  Gentiles,  But  are  now  returning  unto  the 
Shepherd.  Christ  speaks  of  Himself  as  the  good  Shep- 
herd (John  X.  1 1),  and  Peter  in  v.  4  calls  Him  t/ie  Chief 
Shepherd.  Of  this  shepherd  God  had  already  spoken 
through  His  prophet  Ezekiel  (xxxiv.  23).  And  Bishop 
{overseer)  of  your  souls.  Christ  as  the  Head  of  the  Church 
is  both  Shepherd  and  Bishop  (Guardian,  Protector)  of 
souls,  in  the  highest  sense.  As  a  shepherd  Christ  nour- 
ishes, strengthens,  and  feeds;  as  a  bishop  he  searcheth 
and  seeketh  out  His  sheep  and  disciplines  them  (Ezek, 
xxxiv.  II,  12  according  to  the  Greek  Bible), 


CHAPTER  in. 
12.  The  Duties  of  Christian  Wives. 

1-6.  In  like  manner,  ye  wives,  be  in  subjection  to  your  own  husbands  ; 
that,  even  if  any  obey  not  the  word,  they  may  without  the  word  be  gained 
by  the  behaviour  of  their  wives  ;  beholding  your  chaste  behaviour  coupled 
with  fear.  Whose  adorning  let  it  not  be  the  outward  adorning  of  plaiting 
the  hair,  and  of  wearing  jewels  of  gold,  or  of  putting  on  apparel,  but  let  it 
be  the  hidden  man  of  the  heart,  in  the  incorruptible  apparel  of  a  meek  and 
quiet  spirit,  which  is  in  the  sight  of  God  of  great  price.  For  after  this 
manner  aforetime  the  holy  women  also,  who  hoped  in  God,  adorned  them- 
selves, being  in  subjection  to  their  own  husbands  :  as  Sarah  obeyed  Abra- 
ham, calling  him  lord  :  whose  children  ye  now  are,  if  ye  do  well,  and  are 
not  put  in  fear  by  any  terror. 

I.  In  like  manner,  ye  wives.  We  have  in  this  section 
the  third  application  of  the  exhortation  given  in  ii.  12. 
Peter  here  shows  how  beHeving  wives  can  do  much  to 
advance  the  kingdom  of  God.  Be  in  subjection  to  your 
own  husbands.  The  same  thought  is  expressed  by 
Paul  in  Eph.  v.  22-24;  Col.  iii,  18.  (Compare  also  i  Cor. 
xi.  3,  8,  9,  II  ;  I  Tim.  ii.  11-14.)  These  words  are  ad- 
dressed to  all  Christian  wives,  but  especially  to  those 
who  have  unbelieving  husbands.  That,  even  if  any  obey 
not  the  word.  Disbelieve  and  oppose  the  preached 
Word.  They  may  without  the  word  be  gained  by  the 
behaviour  {manner  of  life)  of  their  wives.  That  the 
unbelieving  husband,  apart  from  the  preached  Word, 
may  be  won  for  Christ  and  His  kingdom,  by  the  self- 
sacrificing  obedience,  gentleness  and  purity,  displayed  in 
the  Christian  demeanor  of  his  believing  wife. 

134 


III.  3,  4.]  CHAPTER  III.  135 

2.  Beholding  your  chaste  behaviour  [manner  of  life) 
coupled  with  fear.  The  reference  is  not  to  the  fear  of 
God,  but  the  thought  is  the  same  as  in  Eph.  v.  33, 
"  let  the  wife  see  that  she  fear  her  husband." 

3.  Whose  adorning  let  it  not  be  the  outward  adorning. 
(See  I  Tim.  ii.  9,  10.}  For  this  is  but  too  often  an  ex- 
ternal indication  of  the  inward  character  of  the  soul. 
Of  plaiting  the  hair.  Female  vanity  as  displayed  in 
the  invention  of  new  styles  and  fashions  in  the  braiding  of 
the  hair  is  constantly  referred  to  by  the  satirists  of  this 
period.  And  of  wearing  jewels  of  gold.  Still  worn  in 
the  East  (and  among  us)  to  an  extent  beyond  all  due 
proportion  of  the  fitness  of  things.  Or  of  putting  on 
apparel.  CoOK  :  "All  these  expressions  justify  the  in- 
ference that  many  Christian  converts  belonged  to  the 
middle  or  even  opulent  classes,  as  was  certainly  the  case 
at  a  very  early  period."  Peter  here  does  not  forbid 
dress  and  adornment  to  a  woman  suitable  to  her  station 
in  life,  but  exhorts  her  first  to  take  heed  to  the  dress 
and  adornment  of  the  heart.  Both  Peter  and  Paul  lay 
stress  upon  a  modest  and  seemly  apparel. 

4.  But  let  it  be  the  hidden  man  of  the  heart.  The 
inner  man,  in  contradistinction  to  the  outward  man,  is  to 
be  the  object  of  adornment.  In  the  incorruptible  ,^//^rr/ 
of  a  meek  and  quiet  spirit.  This  is  the  imperishable 
apparel  with  which  the  inner  life  of  a  true  woman  should 
be  clothed,  in  which  she  should  live  and  move.  She  is  to 
be  meek,  i.  e.  mild,  gentle,  as  opposed  to  anger,  wrath 
(James  i.  20,  21),  and  jealousy  (James  iii.  13,  14);  she  is 
to  be  quiet,  tranquil,  calm,  not  caring  for  passionate  ex- 
citement. Such  a  beautiful  womanly  spirit  is  one  which 
is  in  the  sight  of  God  of  great  price.  Luther  :  "  A 
woman  should  be  thus  disposed  as  not  to  care  for  adorn- 
ment. .  .  .  But    if   her    husband  wish    it,    or   there    be 


136  FIRST  EPISTLE  GENERAL  OF  PETER.  [111.5,6. 

some   other  good  reason  for  adorning  herself,  then  she 
is  right  to  do  so." 

5.  For  after  this  manner  aforetime  the  holy  women 
also,  who  hoped  in  God,  adorned  themselves.  By  these 
holy  women  are  meant  the  saintly  wives  and  mothers 
named  in  the  O.  T.  Being  in  subjection  to  their  own 
husbands.  This  is  a  proof  that  they  had  adorned  them- 
selves with  "  a  meek  and  quiet  spirit."  The  margin 
of  the  R.  V.  punctuates  husbands  {as  Sarah  .  .  .  yc  arc 
bccoinc),  doing  ivcH,  and  not  being  afraid. 

6.  As  Sarah  obeyed  Abraham,  calling  him  lord.  The 
allusion,  evidently,  is  to  Gen.  xviii.  12,  as  one  example  of 
obedience,  extending  over  her  whole  life.  Whose  chil= 
dren  ye  now  are,  if  ye  do  well.  This  doing  well  proves 
that  they  have  become  children  or  daughters  of  Sarah, 
in  the  same  sense  as  Paul  speaks  of  Christians  becoming- 
sons  of  Abraham  (Gal.  iii.  7).  This  doing  zvcll  has  par- 
ticular reference  to  the  marriage  relation.  And  are  not 
put  in  fear  by  {afraid  tvith)  any  terror.  A  difficult 
passage.  Women,  who  have  unbelieving  husbands,  are 
to  be  so  full  of  trust  in  God,  that  they  are  not  to  mani- 
fest any  nervous,  shuddering  fear,  as  if  dreading  some 
curse  or  blow  from  their  unbelieving  husbands,  for  such 
a  demeanor,  instead  of  leading  to  a  faithful  discharge  of 
duty,  would  only  incapacitate  them  to  discharge  it,  and 
make  matters  worse  by  irritating  and  annoying  their  hus- 
bands. There  is  no  reference  here,  as  some  maintain,  to 
the  natural  fear  attending"  childbirth  (i  Tim.  ii.  15). 

13.  The  Duties  of  Christian  Husbands. 

7.  Yehusoands,  in  like  manner,  dwell  with  your  wives  according  to 
knowledge,  giving  honour  unto  the  woman,  as  unto  the  weaker  vessel, 
as  being  also  joint-heirs  of  the  grace  of  life  ;  to  the  end  that  your  pra\"ers 
be  not  hindered. 


III.  7.]  CHAPTER  III.  137 

7.  Ye  husbands.     A  fourth  application  of  the  exhorta- 
tion given  in  ii.  12.     This  is  evidently  introduced  in  order 
to  guard  against  any  abuse  of  the  advice  given  to  wives, 
and  to  bring  out  the  idea  that  the  marriage  relation  is  one 
of  mutual  affection.     In   like  manner,  dwell  with  your 
wives  according  to   knowledge.     The  home  and  family 
life  is  to  be  regulated   by  knowledge  and  understanding. 
The  Revised   Version  might   be  improved.     The  literal 
translation    of   this   verse,  adopting  the  critical  reading 
joint^lieirs  in   the  dative  (with   Tischendorf,  Tregelles  in 
text,  Weiss),  intead  oi  Joint-heirs  in  the  nominative  (West- 
cott  and  Hort  in  text  but  not  in   margin^  reads  :   Living 
too-etlier,  aecordi)ig  to  knozvledge,  zvith  the  female  vessel  as 
tveaker,  giving  honor,  as  unto  Joint-heirs  also  of  the  grace 
of  life.     We    cannot  limit  the  expression  "  dwelling  to- 
gether," as  some  do,  either  to  the  use  of  the  marriage 
bed  or  to  the  question  of  maintenance,   but  must  refer  it 
to  the  whole  married  home    life.     Giving   honour.     In 
every  relation  of  life  the  husband  should  show  the  respect 
due  to  his  wife.     Unto  the  woman,  as  unto  the  weaker 
vessel  {junto    the  female  vessel,    as   loeaker).     Woman   is 
physically  man's  inferior,  but  it  is  doubtful   whether  she 
is  so  mentally.     LUTHER  :  "  Woman  is  weaker  in   body, 
more  timid,  and  more  easily  dispirited  than  man,  hence 
your  treatment  of  her  should  be  such,  that   she  may   be 
able  to  bear  it."     As   being  also  Joint-heirs  of  the  grace 
of  life.     In  the  married  life  the  contrast  between  the  man 
and  the  woman  is  to   be   harmonized  in   the  union  and 
reciprocity  of  love.     No  marriage  in  this  sinful   world   is 
pure  harmony  and  happiness.     Both  husband  and   wife 
must  develop  their  own  inner  life,  and  mutually  seek  to 
educate  and  help  each  other  in  the  work  of  mutual  sancti- 
fication,  without  which  the  growth   of  true  love   can   by 
no  means  take  place.     To  the  end  that  your  prayers  be 


138  FIRST  EPISTLE  GENERAL  OF  PETER.  [ill.  8. 

not  hindered.  Roos  :  "  There  is  no  room  for  prayer  that 
may  be  answered  where  the  husband  despises  and  tyran- 
nizes his  wife  and  where  a  marriage  is  marred  by  discord." 


14.  General  Exhortations  to  All. 

8-17.  Finally,  he  ye  all  likeminded,  compassionate,  loving  as  brethren, 
tenderhearted,  humbleminded  :  not  rendering  evil  for  evil,  or  reviling  for 
reviling  ;  but  contrariwise  blessing ;  for  hereunto  were  ye  called,  that  ye 
should  inherit  a  blessing.     For, 

He  that  would  love  life, 

And  see  good  days, 

Let  him  refrain  his  tongue  from  evil, 

And  his  lips  that  they  speak  no  guile  : 

And  let  him  turn  away  from  evil,  and  do  good  ; 

Let  him  seek  peace,  and  pursue  it. 

For  the  eyes  of  the  Lord  are  upon  the  righteous, 

And  his  ears  unto  their  supplication  : 

But  the  face  of  the  Lord  is  upon  them  that  do  evil. 
And  who  is  he  that  will  harm  you,  if  ye  be  zealous  of  that  which  is 
good  ?  But  and  if  ye  should  suffer  for  righteousness'  sake,  blessed  arc  ye  : 
and  fear  not  their  fear,  neither  be  troubled  ;  but  sanctify  in  your  hearts 
Christ  as  Lord  :  being  ready  always  to  give  answer  to  every  man  that  ask- 
eth  you  a  reason  concerning  the  hope  that  is  in  you,  yet  with  meekness 
and  fear :  having  a  good  conscience  ;  that,  wherein  ye  are  spoken  against, 
they  may  be  put  to  shame  who  revile  3'our  good  manner  of  life  in  Christ. 
For  it  is  better,  if  the  will  of  God  should  so  will,  that  ye  suffer  for  well- 
doing than  for  evil-doing. 

8.  Finally.  In  close  connection  with  ii.  ir,  12.  Be  ye 
all  likeminded.  That  is,  let  there  be  unity  of  aim  and 
purpose.  The  word  is  found  only  here,  but  the  same 
thought  is  frequently  expressed  in  the  N.  T.,  as  in  Rom. 
xii.  16;  Phil.  ii.  2  ;  etc.  Compassionate.  That  is,  sj'm- 
pathctiCy  only  h'ere.  This  Christian  sympathy  is  to  be 
displayed  towards  the  joyful  as  well  as  towards  the  sor- 
rowful (Rom.  xii.  15),  towards  those  who  are  suffering  af- 
fections of  body  or  mind.  Loving  as  brethren.  (See  2 
Pet.  i.  7.)  Tenderhearted.  Also  in  Eph.  iv.  32.  Humble= 
minded.     Only   here.     Luther  :    "  The  first   three  ex- 


III.  9-12.]  CHAPTER  I/I.  139 

prcssions  show  the  loving  relation  in  which  Christians 
stand  to  one  another ;  the  last  two,  the  conduct  of  Chris- 
tians towards  all  without  destruction."  Lowliness  of 
mind  will  lead  to  Christian  courtesy  (Phil.  ii.  3). 

g.  Not  rendering  evil  for  evil,  or  reviling  for  reviling. 
(See  Rom.  xii.  17;  i  Thess.  v.  15.)  Peter  here  gives  direc- 
tions how  to  treat  the  hostile  world,  especially  when  tried 
by  persecution.  But  contrariwise  blessing.  Wishing 
well  to  the  evil-doer  and  railer,  and  showing  it  in  word 
and  deed.  For  hereunto  were  ye  called,  that  ye  should 
inherit  a  blessing.  This  very  fact  that  Christians  are 
called  to  inherit  eternal  life  should  incite  us  to  bring 
blessing  to  others.  A  spirit  of  vindictiveness  involves 
the  forfeiture  of  the  very  blessing  to  which  we  are  called. 

10.  For,  He  that  would  love  life,  And  see  good  days, 
Let  him  refrain  his  tongue  from  evil.  And  his  lips  that 
they  speak  no  guile.  Verses  10-12  are  a  free  quotation 
from  the  Greek  translation  of  Ps.  xxxiv.  12-16.  Peter 
strengthens  his  preceding  exhortations  by  an  appeal  to 
the  divine  judgment,  for  "the  face  of  the  Lord  is  upon 
them  that  do  evil  "  (verse  12).  It  is  best  to  regard  Peter 
as  referring  not  only  to  the  future  and  eternal  life,  but 
also  to  \\\\s  present  life  of  the  Christian  on  earth.  This 
i.s  a  good  text  for  a  New  Year's  sermon. 

11.  And  let  him  turn  away  from  evil,  and  do  good. 
(See  Rom.  xii.  9  ;  xvi.  17.)  Let  him  seek  peace,  and  pur= 
sue  it.  "  If  it  be  possible,  as  much  as  in  you  lieth,  be  at 
peace  with  all  men  "  (Rom.  xii.  18). 

12.  For  the  eyes  of  the  Lord  are  upon  the  righteous, 
And  his  ears  unto  their  supplication.  Believers  are  to 
trust  in  their  omniscient  and  omnipresent  heavenly 
Father,  who  hears  the  prayers  of  His  children.  But  the 
face  of  the  Lord  is  upon  them  that  do  evil.  "  For  it  is 
written,  Vengeance  belongeth  unto  me  ;  I  will  recompense, 


I40  FIRST  EPISTLE  GENERAL  OF  PETER,    [in.  13-15. 

saith  the  Lord  "  (Rom.  xii.  19).  In  this  last  verse  Peter 
disthiguishes  very  clearly  between  God's  providential 
care  for  the  righteous,  and  His  omniscient  judgment  upon 
evil-doers. 

13.  And  who  is  he  that  will  harm  you,  if  ye  be  zealous 
of  that  which  is  good  ?  The  interrogative  form  (as  i:i 
Rom.  viii.  33,  35)  expresses  the  sure  confidence  of  the 
Apostle,  that  no  one  will  be  suffered  to  harm  or  injure 
those  who  are  zealous  of  that  which  is  good,  for  "  lo 
them  that  love  God,  all  things  work  together  for  good  " 
(Rom.  viii.  28),  and  nothing  can  separate  them  from  the 
love  of  God,  which  is  in  Christ  Jesus  our  Lord  (Rom.  viii. 

38,  39)- 

14.  But  and   if   ye   should  suffer  for   righteousness' 

sake,  blessed  arc  yc.  The  sufferings  which  overtake 
believers  bring  no  harm,  they  only  contribute  to  their 
blessedness,  for  sufferings  and  trials  prove  the  faith  and 
v/ork  patience.  (See  notes  on  i  Pet.  i.  6,  7  ;  James  i.  2,  3. 
Sec  Matt.  v.  lo.)  And  fear  not  their  fear,  neither  bs 
troubled.  Be  not  afraid  of  the  fear  which  these  evil- 
doers would  excite  in  you,  for  they  cannot  do  you  any 
real  harm.  This  passage  is  a  free  quotation  of  the  Greek 
Bible  of  Lsa.  viii.  12,  13. 

15.  But  sanctify  in  your  hearts  Christ  as  Lord.  The 
reference  is  to  lsa.  viii.  13.  WORDSWORTH:  "This  pre- 
cept is  a  proof  of  the  divine  nature  of  Christ.  He  is  the 
Lord  Jehovah.  When  we  say, '  Hallowed  be  Thy  name,' 
in  the  Lord's  Prayer,  we  pray  for  the  sanctification  of 
the  Name  of  our  Lord  Christ.  Christ  is  to  be  worshipped 
as  God,  in  the  temple  of  our  hearts  ;  His  glory  is  to  be 
the  aim  and  end  of  all  our  actions;  His  word  our  law; 
His  grace  our  strength;  His  blessed  self  the  object  of 
our  desires."  We  sanctify  the  name  of  God  and  of 
Christ,  "  when  the  Word   of  God  is  taught   in  its  truth 


III.  i6.]  CHAPTER  III.  141 

and  purity,  and  wc,  as  the  children  of  God,  lead  holy 
H\'cs  in  accordance  with  it  "  (LuTHER).  Being  ready 
always  to  give  answer.  (Compare  Rom.  x.  9,  10.)  Striv- 
ing after  sanctification  and  confession  of  your  faith  go 
hand  in  hand.  To  every  man  that  asketh  you  a  reason. 
We  need  not  give  a  reason  for  our  hope  to  every  one,  to 
scoffers,  railers,  or  such  like,  for  this  would  be  like  giving 
that  which  is  holy  unto  the  dogs,  or  like  casting  pearls 
before  the  swine  (Matt.  vii.  6),  but  to  every  vtan  askiiio- 
j-easo)is,  and  we  are  to  be  ready  ahvays.  Concerning  the 
hope  that  is  in  you.  Note  the  personal  application,  the 
hope  that  is  i)i  yon.  You  are  to  give,  not  a  learned  dis- 
cussion, but  an  apology,  a  defence,  an  answer,  a  clear  but 
simple  presentation  of  the  reasons  why  you  believe,  and 
why  you  are  assured  of  the  Jiope  of  eternal  life.  Accord- 
ing to  Peter  (i.  3),  it  is  this  living  hope,  which  is  the  end 
of  our  regeneration.  Yet  with  meekness.  Not  with  in- 
solence, or  presumption,  or  with  passionate  zeal.  And 
fear.  Lest,  by  any  fault,  your  presentation  of  truth  might 
not  commend  itself  to  men's  consciences  in  the  sight  of 
God  (2  Cor.  iv.  2  ;  Col.  iv.  6). 

16.  Having  a  good  conscience.  To  be  connected  with 
sanctify  oivQX'sQ  1 5,  not  co-ordinate  with  ready  {diS  Bengel, 
Steiger,  De  Wette,  the  Revisers),  but  subordinate  (so 
Wiesinger,  Lillie,  Fronmueller,  Huther,  etc.).  "  Only  he 
is  able  to  defend  his  Christian  hope  with  full  assurance, 
who  has  kept  in  a  good  conscience,  as  in  a  good  vessel, 
the  grace  he  has  received."  The  conscience  of  a  believer 
is  good  (Acts  xxiii.  i;  i  Tim.  i.  5,  19;  Heb.  xiii.  18; 
I  Pet.  iii.  21)  when  he  knows  that  his  life  and  doing  is  in 
harmony  with  the  divine  law.  For  the  same  reason  it  is 
also  called  pure  (i  Tim.  iii.  9;  2  Tim.  i.  3),  void  of  offence 
toward  God  and  man  (Acts  xxiv.  16).  The  necessity, 
however,  of  a  growth  of  the  purity  of  conscience  is  con- 


14.2  FIRST  EPISTLE  GENERAL  OF  PETER.    [111.17,18. 

stantly  recognized  in  Scripture  (Rom,  xii.  2;  Phil.  i.  9; 
Heb.  V.  14),  Believers  are  to  strive  after  vwral  certainty 
(Rom,  xiv.  I,  13-23  ;  i  Cor,  viii.  7,  12  ;  James  i.  8  ;  iv.  8). 
That  wherein  ye  are  spoken  against,  they  may  be  put 
to  shame  who  revile  your  good  manner  of  life.  Because 
their  slanders  are  thus  openly  proved  to  be  lies.  In  Christ. 
In  union  with  Him  and  through  His  power  and  life. 

17,  For  it  is  better.  The  reason  loJiy  has  already  been 
given  in  ii,  19-21.  In  no  event  can  the  believer  escape 
suffering.  (See  notes  on  ii,  21.)  If  the  will  of  God  should 
so  will.  If  such  should  be  the  will  of  God.  LUTIIER  : 
'•  Go  thou  on  in  faith  and  love  ;  if  the  cross  comes,  take 
it  up  ;  if  it  comes  not,  do  not  seek  it."  That  ye  suffer 
for  well=doing  than  for  evil=doing.  Here  no  stress  is 
laid  on  suffering /^^//V ;///>'  as  in  ii.  20. 

15.  Enforced  by  Reference  to  the  Sufferings 
AND  Exaltation  of  Christ. 

18-22.  Because  Christ  also  suffered  for  sins  once,  the  righteous  for  the 
unrighteous,  that  he  might  bring  us  to  God  ;  being  put  to  death  in  the 
flesh,  but  quickened  in  the  spirit ;  in  which  also  he  went  and  preached 
unto  the  spirits  in  prison,  which  aforetime  were  disobedient,  when  the 
longsuffering  of  God  waited  in  the  days  of  Noah,  while  the  ark  was  a  pre- 
paring, wherein  few,  that  is,  eight  souls,  were  saved,  through  water  :  which 
also  after  a  true  likeness  doth  now  save  you,  even  baptism,  not  the  putting 
away  of  the  hlth  of  the  flesh,  hut  the  interrogation  of  a  good  conscience 
toward  God,  through  the  resurrection  of  Jesus  Christ ;  who  is  on  the 
right  hand  of  God,  having  gone  into  heaven  ;  angels  and  authorities  and 
powers  being  made  subject  unto  him. 

18.  Because  Christ  also  suffered.  Some  ancient  author- 
ities read  died.  In  ii.  19-21  the  exhortation  to  suffering 
is  also  enforced  by  reference  to  the  sufferings  of  Christ, 
but  here  special  stress  is  laid  on  the  Exaltation  of  Christ 
which  followed.  Christ,  the  righteous  one,  suffered,  His 
whole  life  was  one  continued  life  of  suffering  from  the 
manger  to  the  cross,  "  a  man  of  sorrows,  and  acquainted 


III.  i8.]  CHAPTER  III.  143 

with  grief"  (Isa.  liii.  3),  but  this  suffering  cuhninated  in 
His  death  on  the  cross.  (See  notes  on  ii.  21,  24.)  For 
sins.  Sin  was  the  occasion  and  cause  of  His  sufferings, 
but  this  sin  \vd,s  qurs^.  Once.  His  sufferings  culminated 
on  the  cross.  He  suffered  and  died  once,  once  for  all 
(Rom.  vi.  10),  "  having  been  once  offered  to  bear  the  sins 
of  many  "  (Heb.  ix.  28),  and  this  sacrifice  and  death  need 
never  be  repeated.  The  righteous  for  the  unrighteous. 
That  is,  these  sufferings  were  vicarious,  in  our  stead. 
The  idea  of  substitution  cannot  be  more  clearly  expressed. 
That  he  might  bring  us  to  God.  This  states  the  purpose 
of  Christ's  suffering,  to  bring  us  into  communion  with 
God,  and  finally  into  His  glorious  presence,  into  heaven. 
How  this  bringing  of  the  .believer  to  God  took  place 
through  Christ,  is  now  more  fully  stated  in  the  next  clause, 
as  effected  by  His  death,  revivification,  and  exaltation. 
Being  put  to  death  in  the  flesh,  but  quickened  in  the 
spirit.  There  is  a  sharp  antithesis  here  between  the  dying 
of  Christ  and  His  being  made  alive.  It  is  arbitrary,  how- 
ever, to  insist  that  the  datives  {sarki,  pneuniati^  must  be 
taken  in  the  same  sense,  as  Wiesinger,  Weiss,  Fronmueller, 
Huther,  and  others,  maintain.  ///  the  ficsJi  marks  the 
dative  of  tJie  spJiere  in  whicJi  he  died,  and  in  or  better-^/ 
tJie  spii'it  denotes  the  instrumental  dative,  the  means  by 
zuhich  His  body  was  made  alive.  The  word  Jicsk  refers  to 
the  human  nature  of  Christ,  and  the  word  spirit  cannot 
refer  to  the  human  spirit  of  Christ,  no  matter  how  we 
interpret  the  dative,  but  must  refer  to  the  divine  nature, 
or  to  the  Spirit  of  God  dwelling  in  Christ  (Col.  ii.  9). 
The  analogy  of  faith  helps  us  to  decide,  for  it  cannot 
refer  to  the  Jiuman  spirit  of  Christ,  whether  we  translate 
in  the  spirit  (dative  of  sphere),-T-for  when  Christ  died  ac- 
cording to  His  human  nature,  His  human  soul  and 
human   spirit  intimately  united,   did    not   die,  but  con- 


144  FIRST  EPISTLE  GENERAL  OF  PETER.  [in.  19. 

tinued  to  exist  in  most  intimate  union  with  the  divine 
nature,  and  needed  no  quickening, — or  whether  we  trans- 
late by  the  spirit  (instrumental  dative),  for  in  itself  there 
was  no  power  or  virtue  in  His  human  spirit  to  bring 
about  the  quickening  of  the  body.  The  true  solution 
lies  in  referring  spirit  to  the  divine  nature,  or,  which  is 
the  same  thing,  to  the  Holy  Spirit,  the  fulness  of  the 
Godhead  dwelling  in  Christ.  On  account  of  the  unique 
personal  union  of  the  divine  and  human  natures  in  the 
one  Person,  by  means  of  the  Spirit,  the  very  life  and  es- 
sence of  His  divine  nature,  and  because  He  was  also  true 
God,  His  body  was  made  alive,  restored  to  life,  quickened. 

To  understand  this  passage  we  must  carefully  compare 
the  teaching  of  Peter  on  this  same  topic  in  Acts  ii.  24-31. 
There  is  this  difference,  however,  that  in  Acts  ii.  24  Peter 
grounds  the  necessity  of  Christ  being  made  alive  upon 
the  fact  that  it  was  foretold  in  prophecy  (Acts  ii.  26-28), 
while  here  in  i  Pet.  iii.  18,  Peter  refers  it  to  the  unique 
personal  union  of  the  divine  and  the  human  natures  of 
Christ  in  one  divine  human  personality.  For  here  the 
contrast  lies  between  His  human  nature,  flesh,  in  ivJiicJi 
He  was  put  to  death,  and  His  Spirit,  His  divine  nature^ 
by  which  and  in  the  power  of  which,  as  being  true  God, 
His  body  was  restored  to  life.  Note  distinctly  that  the 
passage  in  Acts  ii.  24-31  refers  to  the  Descent  of  the  Sou! 
cf  Christ  into  Hades  before  His  resurrection,  and  that  this 
Descent  is  the  last  act  in  His  state  of  Jiiuniliation,  and 
must  sharply  be  distinguished  from  His  Second  Descent 
into  Hades  as  the  Risen  God-Man,  which  is  the  first 
act  of  the  state  of  Exaltation,  and  to  which  the  next  two 
verses  refer.     (See  Excursus  H.) 

19,  In  which  also.  Not  in  which  spirit  also  he  went  ; 
nor  does  it  so  much  describe  the  means  by  which,  that  by 
the  power  of  the  Spirit  lie  went,  although  this  idea  need 


III.   19.]  CHAPTER  III.  145 

not  necessarily  be  excluded,  but  it  defines  the  co7idition  in 
which  he  went,  in  which  qtiiekencd  condition,  as  the  Risen 
Christ,  restored  to  Hfe,  although  not  yet  manifested  to 
any  one  by  His  visible  resurrection.  He  went.  He,  the 
Christ,  the  God-man,  quickened  as  to  His  body,  the  now 
living  Christ,  having  overcome  death,  wr/^/.  Peter  makes 
a  positive  assertion  that  Christ,  thus  quickened,  with  soul 
and  body  reunited,  performed  a  certain  act,  he  went  and 
preached.  No  matter  to  what  mystery  this  may  lead  us, 
this  is  what  Peter  says.  Peter  further  states  zvJiitJier  He 
went  7iW(S. ioj.vhoin  He  preached,  even  unto  the  spirits  in 
prison.  By  these  spirits  we  are  not  to  understand  angels, 
nor  "  men  living  upon  the  earth,"  but  \\v&  souls  of  men 
already  dead.  The  words  in  prison  designate  not  only 
the  place  but  also  the  condition  in  which  these  spirits 
were.  HUTHER  :  "They  were  in  prison  as  prisoners. 
They  were  in  that  part  of  the  kingdom  of  the  dead  {Hades) 
which  serves  as  the  abode  for  the  souls  of  the  ungodly 
until  the  day  of  judgment.  .  .  .  Christ  went  to  those 
spirits,  and  preached  to  them  in  that  place  where  they 
were."  This  prison  was  the  place  wdiere  the  souls  of 
men,  "  which  aforetime  were  disobedient,"  were  confined 
(verse  20).  We  have  a  right  to  infer  that  it  was  that  part 
of  Hades  in  which  the  rich  man  found  himself  in  torments 
and  anguish  immediately  after  death  (Luke  xvi.  23), — 
where  "  the  unrighteous  are  kept  under  punishment  unto 
the  day  of  judgment  "  (2  Peter  ii.  9), — the  place  in 
which  the  souls  of  all  the  ungodly  of  the  ancient  world 
found  themselves, — probably  the  place  also  where  "  the 
angels  which  kept  not  their  own  principality,  but  left 
their  proper  habitation,  are  kept  in  everlasting  bonds 
under  darkness  unto  the  judgment  of  the  great  day  " 
(Jude  6), — "  the  Tartarus  into  which  the  angels  which 
sinned  were  cast  when  they  were  committed  to  pits  of 
10 


146  FIRST  EPISTLE  GENERAL  OF  PETER.  [iii.  19. 

darkness,  to  be  reserved  unto  judgment  "  (2  Peter  ii.  4). 
Peter  says  Q\vL\st preached.  The  Greek  word  here  used, 
in  its  classical  usage  from  Homer  down,  means  "  to  pro- 
claim after  the  manner  of  a  herald,  with  an  authority 
which  must  be  listened  to  and  obeyed."  In  the  N.  T. 
the  word  is  continually  used  to  designate  the  proclama- 
tion of  the  message  of  the  Gospel.  It  is  the  making 
known  of  the  facts  of  salvation.  It  differs  from  the  Greek 
word  evangelize  (i  Peter  iv.  6),  in  that  this  latter  char- 
acterizes the  contents  of  the  preaching  as  "  good  news." 
The  word  that  Peter  here  uses  discloses  neither  the  con- 
tents nor  the  purpose  of  Christ's  preaching,  it  defines 
neither  its  nature,  nor  the  effect  it  may  have  on  the 
hearer.  It  may  refer  to  the  announcement  of  pardon  to 
penitents,  or  of  destruction  to  rebels.  It  is  altogether 
arbitrary  to  infer  that  this  passage  is  in  favor  of  the  doc- 
trine of  a  seeond probation  after  death,  or  of  a  universal 
restoration  of  the  ungodly,  as  if  this  was  an  offer  of  for- 
giveness to  these  spirits  in  prison,  and  as  if  some,  or  all, 
had  an  opportunity  to  repent,  and  embraced  it.  It  was 
a  heralding,  not  in  order  to  liberate  them  or  to  give  them 
time  for  repentance,  but  to  manifest  and  make  known  the 
glorious  victory  which  Christ  had  obtained  over  death 
and  Satan.  Even  if  it  were  an  offer  of  forgiveness,  which 
cannot  be  established  exegetically, — especially  as  Peter 
uses  another  word  in  i  Peter  iv.  6,  and  such  a  view  is  posi- 
tively contrary  to  the  analogy  of  faith, — it  would  not  fol- 
low that  any  would  repent.  For  the  effect  of  the  preach- 
ing of  the  Gospel  depends,  humanly  speaking,  on  the 
condition  of  those  who  hear.  On  the  other  hand,  it  is 
strictly  in  accordance  with  the  context  and  with  the 
analogy  of  faith,  to  assume  that  this  preaching  consisted 
in  the  proclamation  of  Christ's  victory  over  death,  Satan, 
and    Hades.     The   wonders  of  Christ's    redemption    are 


in.  20.]  CHAPTER  I  IT.  147 

greater  than  many  of  us  conceive  ;   for  His  work,  in  cer- 
tain aspects,  has  a  bearing-  upon  the  whole  universe.^ 

20.  Which  aforetime  were  disobedient,  when  the 
long=suffering  of  God  waited  in  the  days  of  Noah,  while 
the  ark  was  a  preparing.  This  specifies  more  particu- 
larly the  time  when  these  ungodly  souls  were  disobe- 
dient. It  was  during  the  long  period  in  which  Noah  was 
building  the  ark  (Gen.  vi.  3,  8,  13,  14).  Noah's  contem- 
poraries are  here  especially  named,  possibly  with  refer- 
ence to  the  words  of  Jesus  in  Luke  xvii.  26,  and  in 
consideration  of  the  exceeding  depravity  and  obduracy 
of  that  age,  without  intending  to  limit  this  proclamation 
to  them  exclusively.  The  context  in  2  Peter  ii.  3-9, 
establishes  the  same  point.  The  ungodly  of  the  ancient 
world  are  especially  referred  to,  but  the  evil  angels  and 
the  souls  of  the  unrighteous  of  2  Peter  ii.  9,  and  of 
all  pre-Christian  times,  which  are  kept  under  pun- 
ishment unto  the   day  of  judgment,   are  not  excluded. 

•  Christ's  work  of  redemption  was  potentially  finished  when  He  was 
made  alive  ;  He  had  met  death  and  overcome  the  power  of  Hades  :  but 
now  Christ  descended  into  the  very  hold  of  Satan,  into  the  very  centre  of 
his  dominion,  there  to  herald  forth  His  victory,  and  make  manifest  His 
triumph  over  the  power  of  Satan.  Then  took  place  that  wondrous  scene 
to  which  Paul  refers,  when  Christ  "  put  off  from  himself  the  principalities 
and  the  powers,  and  made  a  show  of  them  openly,  triumphing  over  them 
in  it"  (Col.  ii.  15).  Doubtless,  in  connection  with  this  revelation  of  Christ 
in  Hades  as  the  place  of  misery,  great  changes  took  place  in  the  kingdom 
of  Satan.  There  was  in  some  sense  a  real  curbing  in  of  the  power  of 
Satan,  at  least  for  the  believer.  Hades,  as  the  place  of  misery,  remains 
now  as  the  fore -hell,  the  abode  of  all  evil  angels,  including  the  souls  of 
the  ungodly  dead  (Rev.  xx.  13),  into  which  all  the  souls  of  unbelievers  still 
enter,  reserved  under  punishment  until  the  day  of  judgment  (2  Pet.  ii.  9), 
and  it  will  finally  become  the  Gehenna,  the  Hell  proper,  where  body  and 
soul,  reunited,  shall  suffer  eternal  punishment.  And  though  the  full  mean- 
ing and  significance  of  this  difficult  passage  may  never  be  fully  understood 
by  us  here  on  earth,  we  believe  that  the  exegesis  as  given  above  is  in  strict 
accordance  with  the  words  of  Peter,  in  harmony  with  the  analogy  of  faith, 
and  that,  in  connection  with  i  Pet.  iv.  6  (which  see),  it  opens  to  us  a  deeper 
insight  into  the  wonders  of  redemption. 


148  FIRST  EPISTLE  GENERAL  OF  PETER.  [ni.  21. 

Wherein  few,  that  is,^  eisht  souls,  were  saved  through 
water.  Margin  of  R.  V.  reads  :  into  ivIiicJi  fezv,  that  is, 
eight  souls,  ivere  brougJit  safely  through  water.  The  mean- 
ing is,  into  which  ark  entering,  fezv,  that  is,  eight  souls, 
zvcrc  saved  tJiroiigh  water.  Noah  and  those  with  him 
were  saved  by  going  into  the  ark,  which  is  a  type  of  the 
Church,  and  they  were  saved  by  means  of  tvatcr  in  that 
"  it  bare  up  the  ark"  (Gen.  vii.    17,  18). 

21.  Which  also  after  a  true  likeness  (/;/  the  antitype) 
doth  now  save  you.  The  thought  is,  water  saved  Noah 
and  those  with  him,  and  it  is  waterhy  which  3'ou  also  are 
saved.  Peter,  in  encouraging  behevers  to  endure  suffering, 
is  developing  the  thought  how  believers  are  brought  into 
communion  with  God  (verse  18).  He  lays  stress  (i)  upon 
the  work  of  Christ,  showing  how  salvation  has  been  pro- 
cured for  us,  {a)  by  His  sufferings  and  death  (verse  18)  I 
(/;)  by  His  restoration  to  life  (verse  18) ;  (r)  by  His  visible 
resurrection  (verse  21)  ;  {d)  by  His  ascension  (verse  22); 
by  His  exaltation  at  the  right  hand  of  God  ;  and 
(2)  upon  the  means  by  which  this  salvation  pro- 
cured by  Christ  is  to  be  applied  to  us,  which  is 
even  baptism.  The  water  of  the  flood,  inasmuch  as 
it  carried  the  ark,  thus  saving  Noah  and  his  family,  is 
a  type ;  \.h.e  water  of  baptism  is  the  antitype;  the  one 
saved  few,  the  other  saves  the  many ;  but  it  is  the 
Avater  of  baptism  Avhich  saves.  Not  the  putting  away  of 
the  filth  of  the  flesh.  Peter  does  not  here  discuss  the 
whole  subject  of  baptism,  but  only  states  more  particu- 
larly in  what  sense  it  brings  salvation,  and  this  he  docs 
first  negatively  and  then  positively.  It  is  not  an  out- 
ward cleansing,  but  an  inward,  spiritual  cleansing.  But 
the  interrogation  {inquiry  or  appeal)  oi  a.  good  conscience 
toward  God.  Peter  has  in  view  the  baptism  of  adults. 
They  have  heard  the  Word  and  have  been  regenerated  to 


in.  21.]  CHAPTER  III.  14^ 

faith  ([  Peter  ii.  23),  and  this  Word  point.s  to  baptism  as 
the  means  by  which  they  become  incorporated  into  per- 
manent and  Hving  union  and  communion  with  Christ,  and 
thus  become  partakers  of  the  righteousness  of  Christ,  and 
of  peace  and  forgiveness.  One  who  has  heard  the 
Gospel  message  and  receives  it  with  a  believing  heart, 
earnestly  seeks  to  have  a  good  conscience  towards  God, 
"  to  cleanse  his  conscience  from  dead  works  that  he  may 
serve  the  living  God  "  (Heb.  ix.  14),  "  to  have  his  heart 
sprinkled  from  an  evil  conscience,  and  his  body  washed 
with  pure  water  "  (Heb.  x.  22),  that  is,  to  be  baptized. 
This  shows  what  Peter  means  when  he  says  that  baptism 
is  the  interrogation,  inquiry,  appeal,  better  still  the  answer 
ox  pledge^  on  the  part  of  God  "of  a  good  conscience 
toward  God."  This  good  conscience  is  the  aim  sought 
for  in  baptism.  It  does  not  exist  before  baptism,  but 
is  received  and  effected  by  baptism.  Through  the 
resurrection  of  Jesus  Christ,  This  states  more  particu- 
larly why  there  is  such  a  virtue  in  baptism.  It  is  because 
of  Christ's  resurrection  from  the  dead.  The  virtue  and 
efficacy  does  not  depend  upon  the  form  in  which  baptism 
is  administered,  nor  upon  the  quantity  of  water  used. 
All  this  has  nothing  whatever  to  do  with  its  saving 
power.  The  great  point  at  issue  is,  that  through  and  by 
means  of  baptism  we  are  united  to  a  living  and  risen 
Christ,  and  in  Him  we  become  alive  unto  God,  and  dead 
unto  sin  (Rom.  vi.  4-1 1). 


'  Various  interpretations  have  been  given  of  the  original  Greei^  word. 
According  to  its  derivation  and  classical  usage  the  word  means  an  inquiry, 
a  qncition.  In  this  passage  some  maintain  it  means  earnest  seeking ;  others, 
demand;  many  refer  it  to  the  questions  and  ansicrrs,  which  were  made 
and  given  at  baptism  ;  still  others  to  the  promise  given  by  the  baptized 
person.  It  is  best  (with  Cremer  and  others)  to  regard  Peter's  expression 
as  referring  to  that  which  has  been  asked  and  desii^ed,  and  obtained  from 
God  in  baptism,  which  in  fact  constitutes  a  good  conscience. 


150  FIRST  EPISTLE  GENERAL  OF  PETER.  [iii.  22. 

22.  Who  is  on  the  right  hand  of  God.  Note  how  in  this 
section  all  the  steps  in  the  state  of  exaltation  are  dwelt 
upon:  (i)  quickening  (verse  18)  as  the  transition  from 
the  state  of  Humiliation  to  that  of  Exaltation  ;  (2)  the 
Descent  of  the  Risen  Christ  to  Hades  (verse  19) ;  (3)  the 
Resurrection  proper  as  a  visible  reality  (verse  21);  (4)  the 
Ascension  into  heaven  (verse  22) ;  (5)  the  Assumption 
of  Divine  Power  (verse  22).  In  His  state  of  humiliation 
Christ  abstained  from  the  full,  universal  use  of  the  divine 
glory  and  majesty  which  He  possessed.  For  our  sakes 
He  pleased  not  Himself  (Rom.  xv.  3),  but  denied  Him- 
self and  abstained  from  His  rights.  In  the  great  fact  of 
Christ's  humiliation  Paul  lays  stress  upon  three  points : 
(i)  He  emptied  Himself;  (2)  by  taking  the  form  of  a 
servant  ;  (3)  by  becoming  obedient  even  unto  the  death  of 
the  cross  (Phil.  ii.  6-8).  As  a  reward  for  this  Christ  has 
been  exalted,  according  to  His  human  nature,  to  the  full 
participation  in  the  divine  honor  and  dominion  of  the 
world  (Phil.  ii.  9-1 1),  which  according  to  His  divine 
nature  He  always  possessed,  so  that  He,  the  God-man, 
in  whom  all  the  fulness  of  the  Godhead  dwelt  here  on 
earth  (Col.  i.  19),  now  is  the  head  of  all  principalities  and 
power  (Col.  ii.  10).  These  words  of  Peter,  zvJio  is  on  the 
rigJit  hand  of  God,  point  out  the  present  condition  of  the 
glorified  Christ,  which  He  now  possesses  also  according 
to  His  human  nature.  This  being  at  the  right  hand  of 
God,  also  often  described  as  asitfin^  (Eph.  i.  20  ;  Col.  iii. 
I  ;  Heb.  i.  3  ;  x.  12  ;  xii.  2),  gives  prominence  to  the  power 
and  glory  of  Christ,  and  to  His  supreme  majesty  in  ruling 
over  all  things  in  heaven,  on  earth,  and  under  the  earth. 
Having  gone  into  heaven.  The  narrative  of  the  Ascen- 
cension  is  given  in  Luke  xxiv.  50,  51  ;  Acts  1.  9-1 1. 
Angels  and  authorities  and  powers  being  made  subject 
unto    him.     With    special    reference  to  evil  angels  and 


III.  22.]  CHAPTER  III.  151 

demoniacal  powers  (see  Col.  ii.  15  ;  Eph.  1.  21  ;  Heb.  ii.  8), 
the  powers  of  evil  which  had  been  subdued  by  the  con- 
quering Christ  in  His  descent  into  Hades  (verse  19). 
Comparing  this  verse  with  i  Tim.  iii.  16  and  with  the  par- 
allel clauses  of  the  Apostles'  Creed,  some  have  thought 
that  we  have  here  a  precious  fragment  of  the  baptismal 
profession  of  faith  of  the  Apostolic  Church. 


CHAPTER  IV. 

i6.  Therefore  be  ye  Dead   unto   Sin,  but  Alive 
UNTO  God. 

1-6.  Forasmuch  then  as  Christ  suffered  in  the  flesh,  arm  ye  yourselves 
also  with  the  same  mind  ;  for  he  that  hath  suffered  in  the  flesh  hath 
ceased  from  sin  ;  that  ye  no  longer  should  live  the  rest  of  your  time  in  the 
flesh  to  the  lusts  of  men,  but  to  the  will  of  God.  F"or  the  time  past  mav 
surtice  to  have  wrought  the  desire  of  the  Gentiles,  and  to  have  walked  in 
lasciviousness,  lusts,  winebibbings,  revellings,  carousings,  and  abominable 
idolatries  ;  wherein  they  think  it  strange  that  ye  run  not  with  ilicm  into 
the  same  excess  of  riot,  speaking  evil  of  yon  :  who  shall  give  account  to 
him  that  is  ready  to  judge  the  quick  and  the  dead.  For  unto  this  end  was 
the  gospel  preached  even  to  the  dead,  that  they  might  be  judged  accord- 
ing to  men  in  the  flesh,  but  live  according  to  God  in  the  spirit. 

I.  Forasmuch  then  as  Christ  suffered  in    the   flesh. 

The  Apo.stle  returns  again  to  the  thought  of  iii.  i8,  in 
order  to  make  the  personal  application  as  given  in  this 
section.  The  glorious  development  of  truth,  contained 
in  iii.  18^-22,  was  simply  a  digression  from  the  main 
argument.  Arm  ye  yourselves  also  with  the  same  mind 
{thought).  To  suffer  in  the  flesh.  The  nature  of  this 
suffering  in  the  flesh  is  brought  out  in  the  next  two  verses, 
as  a  dying  to  the  lusts  of  the  flesh,  a  putting  to  death  of 
the  old  man  (Rom.  viii.  13;  Col.  iii.  5).  We  are  to  ar>/i 
ourselves  with  the  consecrated  purpose  of  dying  to  sin. 
Paul  speaks,  on  the  other  hand,  "  of  putting  on  the  ar- 
mor of  light"  (Rom.  xiii.  12),  and  "of  putting  on  the 
whole  armor  of  God  "  (Eph.  vi.  ii\  but  there  is  no  con- 
flict here.  For  he  that  hath  suffered  in  the  flesh  hath 
ceased  from  sin.     Some  ancient  authorities  read  unto  sins. 

152 


IV.  2-4.]  CHAPTER  IV.  153 

In  spite  of  the  varied  attempts  on  the  part  of  commenta- 
tors to  interpret  this  passage,  there  is  but  one  true  ex- 
planation. The  same  thought  unclerhes  these  words  of 
Peter  as  in  Rom.  vi.  i-ii  ;  CoL  ii.  10-13.  The  reference 
is  to  what  took  place  in  the  baptism  of  the  believer.  In 
baptism  "  we  were  united  with  Christ  by  the  likeness  of 
1 1  is  death,"  "  buried  with  Him  into  death,"  "the  old  man 
was  crucified  with  Him,  that  the  body  of  sin  might  be 
done  away,"  "Ave  died  with  Christ  "  (Rom.  vi.  4-8),  and 
"  he  that  hath  died  is  justified  from  sin,"  and  "  dead 
unto  sin  "  (Rom.  vi.  7-1 1). 

2.  That  ye  {lie)  no  longer  should  live  the  rest  of  your 
(Z'/V)  time  in  the  flesh  to  the  lusts  of  men,  but  to  the  will 
of  God.  The  same  general  thought  as  in  Rom.  vi.  11, 
"  even  so  reckon  ye  also  yourselves  to  be  dead  unto  sin, 
but  alive  unto  God  in  Christ  Jesus." 

3.  For  the  time  past  may  suffice.  A  mild  way  of 
expressing  that  their  past  lives  had  been  wasted  in  sin. 
To  have  wrought  the  desire  of  the  Gentiles.  The  con- 
trast here  implied  is  between  j6'//  Christians  (whether  of 
Jewish  or  Gentile  origin)  and  the  Gentiles,  in  whose 
midst  you  are  living.  The  sins  now  enumerated  are 
especially  characteristic  of  the  moral  degradation  of  the 
Gentile  world,  but  even  some  of  the  Jews  may  have  be- 
come guilty  of  them  in  those  profligate  times.  And  to 
have  walked  in  lasciviousness.  Embracing  especially 
unchastity  in  all  its  abominable  forms.  Lusts.  Refer- 
ring chiefly  to  impure  sensual  desires.  Winebibbings. 
Drunkenness.  Revellings,  carousings.  Applied  chiefly 
to  social  drinking  at  their  feasts.  And  abominable  idola== 
t:i23.     Abominable  in  the  sight  of  God  and  man. 

.;..  Wherein  they  think  it  strange  that  ye  run  not 
with  them  into  the  same  excess  {flood)  of  riot.  The 
Gentiles  among  whom  you  live  are  astonished  that  you 


154  FIRST  EPISTLE  GENERAL  OF  PETER.         [iv.  5,  6. 

no  longer  take  part  in  their  revellings  and  excesses  and 
terrible  sins  of  debauchery.  Speaking  evil  of  you. 
Blaspheming,  speaking  evil  not  only  of  believers,  but  of 
the  Christian  religion. 

5.  Who  shall  give  account.  These  evil-speaking  and 
blaspheming  Gentiles  will  have  to  give  account  of  their 
words  and  deeds  at  the  time  of  judgment.  To  him  that 
is  ready  to  judge  the  quick  and  the  dead.  It  is  the 
risen  and  glorified  Christ  who  is  ordained  of  God  to  be 
the  Judge  of  the  living  and  the  dead  (Acts  x.  42  ;  2  Tim. 
iv.  i).  With  Peter  the  Second  Coming  of  Christ  and 
the  Last  Judgment  are  very  closely  connected.  Wcmust 
all  be  made  manifest  before  the  judgment-seat  of  Christ, 
those  who  are  alive  at  His  Second  Coming  (i  Thess.  iv. 
17;  I  Cor.  XV.  51,  52),  as  well  as  those  who  have  died 
before  (2  Cor.  v.  10). 

6.  We  might  easily  tabulate  thirty  distinct  and  different 
interpretations  of  this  verse  as  given  by  commentators. 
Many  confess  that  they  cannot  understand  its  true  mean- 
ing, while  some  think  that  there  may  be  a  corruption  in 
the  text.  We  grant  that  this  verse  is  very  difficult  of 
interpretation,  and  that  it  cannot  be  understood  unless 
we  connect  it  with  what  Peter  has  already  stated  in  i 
Pet.  iii.  19,  20  (which  see).  If,  however,  we  follow  the 
direct  and  exact  words  of  Peter,  and  trace  his  thought, 
and  bring  to  our  aid  the  analogy  of  faith,  we  will  find  a 
great  and  comforting  truth  herein  recorded.  For  the 
true  interpretation  we  must  give  the  same  meaning  to 
the  word  dead  in  this  verse  as  in  the  preceding.  It  can- 
not mean  "  those  that  were  dead  in  sins,"  nor  can  we  in- 
terpret that  "  the  Gospel  was  preached  in  their  lifetime 
to  those  now  dead."  A  true  exegesis,  no  matter  how 
difficult  the  solution  may  be,  requires  that  we  refer  this 
verse  to  the  same  event  spoken  of  in  iii.  19, — to  an  oc- 


1 V.  6.]  CHAPTER  IV.  155 

currence  taking  place  after  Christ's  revivification,  before 
His  visible  resurrection,  and  that  these  dead  to  whom  tJie 
Gospel  was  preached  \^ere  the  souls  of  the  d/essed  dead, 
who  were  in  that  part  of  Hades  known  as  Paradise.  We 
will  first  give  a  simple  exegesis  of  this  verse  and  then 
develop  its  teaching  in  connection  with  i  Pet.  iii.  19. 
For  unto  this  end.  What  the  aim  and  purpose  of  this 
preaching  of  the  Gospel  was,  is  clearly  stated  at  the  end 
of  the  verse.  Two  things  were  to  be  accomplished,  the 
one,  that  they  might  live  according  to  God  in  the  spirit, 
having  reference  to  the  condition  of  the  blessed  dead, 
during  the  period  elapsing  between  Christ's  ascension 
into  heaven  and  the  resurrection  of  believers  at  His 
Second  Coming,  and  the  other,  that  they  niigJit  be  judged 
according  to  men  in  the  flesh,  having  reference  more  par- 
ticularly to  the  judicial  and  forensic  relation  which,  as  be- 
lievers, they  should  occupy  at  the  future  judgment.  They 
were  to  have  the  same  relation  to  the  final  judgment  as 
believers  now  on  earth.  Was  the  Gospel  preached  {ivere 
the  good  tidifigs preached).  One  word  in  Greek.  The  word 
is  altogether  different  from  that  used  for  the  heralding  of 
iii.  19.  Even  to  the  dead.  These  were  the  souls  of  the 
O.  T.  saints  who  were  still  held  under  the  power  of  death 
and  of  Hades,  in  the  upper  part  of  Hades. 

Let  us  now  trace  the  thought  more  closely.  Peter,  in 
the  preceding  verse,  lays  down  the  law  of  judgment  for 
all  unbelievers,  who  walk  in  all  kinds  of  excess,  and  who 
speak  evil  of  believers.  Christians,  on  the  other  hand, 
during  the  rest  of  their  time  in  the  flesh  (while  they  are 
still  on  earth)  are  not  living  to  the  lusts  of  moi,  but  to  the 
ivill  of  God  {werse  2)  ;  for  "  Christ  has  suffered  in  the  flesh  " 
(iv.  i),  "that  He  might  bring  us  to  God"  (iii.  18)  and 
that  we  might  do  His  will  (iv.  2).  Since  Christ  shall  judge 
the  living  and  the  dead,  and  because  He  has  brought  by 


156  FIRST  EPISTLE  GENERAL  OF  PETER.  [iv.  6. 

His  death  and  sufferings  all  believers  unto  God  (iii.  18), 
the  saints  of  the  O.  T.  ivJio  zvere  dead,  who  in  Paradise 
with  Abraham  were  awaiting  the  coming  of  the  Messiah 
in  whom  they  had  beheved,  were  also  entitled  to  hear  the 
good  news  that  Hades,  Satan,  and  death  had  been  over- 
come. That  is,  we  maintain  that  the  true  interpretation 
of  this  passage  opens  to  us  a  still  deeper  insight  into 
the  wonders  of  God's  saving  grace.  Peter  here  unveils 
another  mystery  belonging  to  the  great  work  of  redemp- 
tion. He  has  reference  to  the  manifestation  of  Christ  in 
the  world  of  departed  spirits  which  took  place  at  the 
same  time  as  the  event  recorded  in  i  Pet.  iii.  19,  20,  but 
the  reference  is  now  to  what  took  place  in  the  upper  part 
of  Hades,  in  Paradise,  where  the  souls  of  the  O.  T.  saints 
were  still  held  under  the  power  of  death,  Satan,  and 
Hades.  Unto  them  Christ  also  manifested  Himself  after 
His  revivification,  and  to  them  His  appearance  Avas  also 
one  of  triumph  and  glory.  But  to  them  He  appeared  as 
their  glorious  and  Risen  Lord,  the  conqueror  of  Satan  and 
the  power  of  death.  He  also  heralded  forth  His  victory, 
but  His  preaching  was  not  simply  an  announcement  of 
His  victory  as  it  had  been  when  He  appeared  to  the 
spirits  in  prison  (iii.  19),  for  now  it  was  a  prcacJiing  of 
good  tidings.  It  brought  joy  and  peace  to  the  O.  T. 
saints.  The  teaching  of  Scripture  warrants  us  in  believing 
that  at  Christ's  glorious  descent  into  Hades  as  the  risen 
God-man,  great  changes  were  wrought  in  the  condition 
of  the  souls  of  the  saints.^     That  part  of  Hades  known  as 

'  On  the  one  hand,  Hades  as  such  remained  the  abode  of  all  evil  angels, 
including  the  souls  of  the  ungodly  dead  (Rev.  xx.  13),  and  it  is  reserved  as 
the  fore-hell  into  which  all  the  souls  of  unbelievers  noio  enter  until  the  day 
of  judgment,  and  this  Hades  it  seems  will  finally  become  the  Gelicnnn,  the 
Hell  proper,  where  the  bodies  and  souls  of  unbelievers  reunited  shall 
suffer.  On  the  other  hand,  that  part  of  Hades  which  had  been  known  as 
Paradise  before  Christ's  descent  as  the  risen  God-man,  has  now  yielded 


IV.  6.]  CHATTER  IV.  157 

i'aiadisc  before  Christ's  resurrection  has  now  yielded  up 
its  captives,  for  the  Lord  Jesus  "  hath  led  captivity  cap- 
ti\c  "  (Eph.  iv.  8,  9);  He  has  snatched  all  the  blessed 
dead  from  Hades,  and  the  gifts  which  the  exalted  Christ 
gave  to  the  saints  of  the  O.  T.,  when  He  ascended  on 
high  and  entered  upon  His  kingly  and  heavenly  throne, 
were  freedom  from  the  dominion  of  Satan  and  Hades, 
and  the  blessedness  and  glory  of  being  with  Him  in 
heaven,  and  from  this  time  forward  Paradise  is  not 
regarded  as  a  place  or  condition  of  joy  on  the  earth  as  it 
was  before  the  Fall,  nor  imdcr  the  earth  as  the  upper 
place  of  Hades  where  the  blessed  dead  were  between  the 
Fall  and  the  resurrection  of  Christ,  but  2.?,  above  the  earth 
in  heaven  itself  (2  Cor.  xii.  1-4).  And  ever  since  Christ's 
resurrection  from  the  dead  and  ascension  into  heaven, 
the  souls  of  the  blessed  dead,  according  to  the  constant 
testimony  of  the  N.  T.  Scriptures,  are  in  heaven  with 
Christ,  under  the  throne  of  His  glory,  and  the  souls  of  all 
believers  who  now  die  enter  immediately  into  heaven,  and 
not  into  Hades,  to  be  with  Christ  in  joy  and  glory, — there 
in  blessedness  to  await  the  Second  Coming  of  Christ  and 
their  glorious  resurrection,  when  with  body  and  soul 
reunited,  they  shall  enter  upon  their  eternal  glory.  (See 
Excursus  ni.)  Neither  here  in  i  Pet.  iv.  6  or  in  i  Pet. 
iii.  19,  20  does  Peter  teach  anything  that  favors  the  Roman 
Catholic  doctrine  of  Purgatory.  (See  Excursus  IV.)  Nor 
can  these  passages  be  construed  in  favor  of  the  philosoph- 
ical and  speculative  doctrines  of  Universal  Restoration 
or  of  Continued  Probation.  {Sqq  Excursus  \.)  The  clear 
testimony  of  our  Lord  and  of  all  His  Apostles  is  that  the 

up  its  captives,  for  the  Lord  Jesus  hath  led  captivity  captive.  Paul  refers 
to  this  triumphal  act  of  the  risen  Christ  in  Eph.  iv.  8,  9,  "  when  He  ascended 
on  high  He  led  captivity  captive,  and  gave  gifts  to  men."  Christ  opened 
the  prison-house  of  Hades  for  the  believing  saints  of  the  O.  T.,  which  had 
no  exit  until  Christ  overcame  death. 


158  FIRST  EPISTLE  GENERAL  OF  PETER.       '         [iv.  7. 

offer  of  salvation  belongs  exclusively  to  earth  and  to  our 
present  life.  That  they  might  be  judged  according  to 
men  in  the  flesh.  That  these  O.  T.  saints,  at  the  final 
judgment,  might  stand  in  the  same  judicial  relation  to  the 
kingdom  of  God  as  their  fellow-saints  which  were  still 
living  in  the  flesh  on  earth  and  now  had  the  Gospel 
preached  to  them.  But  live  according  to  God  in  the 
spirit.  That  these  O.  T.  saints  nozv  in  their  blessed  con- 
dition in  heaven,  in  the  presence  of  Christ,  in  the  period 
intervening  between  Christ's  Ascension  and  His  Second 
Coming,  might  live  in  their  glorious  spiritual  existence, 
separated  from  the  body,  in  the  full  enjoyment  of  the 
peace  and  joy  of  heaven,  which  Christ  obtained  for  them 
by  His  death  and  exaltation. 

17.  Exhortations  Suggested  by  the  Approaching 

Judgment. 

7-11.  But  the  end  of  all  things  is  at  hand  :  be  ye  therefore  of  sound  mind, 
and  be  sober  unto  prayer  :  above  all  things  being  fervent  in  your  love 
among  yourselves  ;  for  love  covereth  a  multitude  of  sins  :  using  hospi- 
tality one  to  another  without  murmuring  :  according  as  each  hath  received 
a  gift,  ministering  among  yourselves,  as  good  stewards  of  the  manifold 
grace  of  God  ;  if  any  man  speaketh,  speaking  as  it  were  oracles  of  God  ; 
if  any  man  ministereth,  miiiisteniig  as  of  the  strength  which  God  sup- 
plieth  :  that  in  all  things  God  maybe  glorified  through  Jesus  Christ,  whose 
is  the  glory  and  the  dominion  for  ever  and  ever.     Amen. 

7.  But  the  end  of  all  things  is  at  hand.  The  series  of 
exhortations  contained  in  iv.  7 — v.  11,  having  special  ref- 
erence to  Christian  life  in  the  Church,  is  closely  con- 
nected with  the  thought  of  the  impending  judgment. 
Peter  refers  to  the  thought  contained  in  iv.  5,  that  Christ 
is  "ready  to  judge  the  living  and  the  dead."  With  the 
judgment  comes  the  cud  of  all  tilings.  Peter  knew  not  the 
time  of  the  Second  Advent,  but  he  regarded  it  near.  (See 
notes  on  James  v.  8.)     Be  ye  therefore  of  sound  mind.     In 


IV.  8, 9-]  CHAPTER  IV.  159 

contrast  to  the  licentiousness  of  the  Gentiles  as  described 
in  iv.  2,  in  view  of  the  judgment  near  at  hand,  they  are  to 
be  temperate,  using  the  proper  mental  discretion  and 
watchfulness,  governing  all  immoderate  and  sinful  affec- 
tions. (See  V.  8  ;  Rom.  xii.  3  ;  Tit.  ii.  6.)  And  be  sober 
unto  prayer  [prayers).  For  a  mind  excited  by  passions 
and  lusts  cannot  be  in  a  spirit  for  prayer.  In  Greek  the 
word  prayer  is  in  the  plural  ;  this  suggests  that  there  are 
different  kinds  of  prayers,  that  we  ought  to  pray  without 
ceasing  (i  Thess.  v.  17),  and  may  refer  to  the  regular 
prayers  offered  daily  by  the  Church. 

8.  Above  all  things  being  fervent  in  your  love  among 
yourselves.  Peter  takes  for  granted  that  this  brotherly 
love  exists,  but  he  exhorts  that  it  he  fervent.  (See  notes 
on  I  Pet.  i.  22.)  For  love  covereth  a  multitude  of  sins. 
A  proverbial  saying  after  Prov.  x.  12.  LUTHER  gives  the 
true  explanation  :  "  Tliis  eovering  is  spoken  of  as  regards 
our  neighbor,  and  not  as  it  respects  God.  Nothing  can 
cover  my  sin  before  God  except  faith.  But  my  love 
covers  the  sin  of  my  neighbor  ;  and  just  as  God  covers 
with  His  love  my  sins,  if  I  believe,  so  too  ought  I  to 
cover  my  neighbor's  sins." 

9.  Using  hospitality  one  to  another  without  murmur= 
ing.  True  brotherly  love,  following  the  example  of 
Christ,  is  minister  ing  \o\e,  intent  on  self-denial  and  self- 
sacrifice  to  promote  the  well-being  of  fellow-Christians. 
(See  Matt.  xxv.  35  ;  Rom.  xii.  13  ;  i  Tim.  iii.  2  ;  v.  10; 
Tit.  i.  8  ;  Heb.  xiii.  2  ;  3  John  5.)  There  is  no  reference 
here  to  the  social  hospitality  of  modern  times.  The 
chief  emphasis  lies  on  the  expression  ivitJiont  viurimiring, 
the  existence  of  hospitality  being  taken  for  granted.  In 
the  early  Church  care  was  taken  to  provide  for  the  sup- 
port of  the  poor,  the  sick,  the  aged,  the  widow,  and  the 
orphan,  and  special  care  was  taken  to  look  after  the  breth- 


l6o  FIRST  EPISTLE  GENERAL  OF  PETER,     [iv.  lo,  ii. 

ren  imprisoned  on  account  of  their  faith,  and  to  show 
hospitaUty  to  believing  strangers.  The  Church  of  the 
present  day  has  as  yet  much  to  learn  in  the  carrying  out 
of  the  principles  underlying  this  verse. 

10.  According  as  each  hath  received  a  gift,  minister= 
ing  it  among  yourselves,  as  good  stewards  of  the  mani- 
fold grace  of  God.  Peter  takes  it  for  granted  that  every 
believer  has  received  some  kind  of  a  spiritual  gift,  and 
that  in  some  way  he  can  aid  in  the  development  of  the 
spiritual  life  in  the  Church.  The  miraculous  gifts  of  the 
Holy  Ghost,  mentioned  in  Rom.  xii.  6;  i  Cor.  xii.  4,  28, 
may  be  referred  to,  but  the  ordinary  gifts  of  grace  and 
even  of  the  body  and  mind  are  not  to  be  excluded. 

1 1.  If  any  manspeaketh.  Peter  in  this  verse  specially 
calls  our  attention  to  two  kinds  of  gifts,  but  these  include 
all  that  is  needed  for  the  edification  and  organization  of 
the  Church.  This  speaking  has  reference  to  the  official 
act  of  preaching  under  its  various  forms.  It  includes  the 
prophesying,  the  teaching,  and  the  exhorting  oi  Rom.  xii. 
6-8,  as  well  as  the  word  of  luisdont,  the  word  of  know/- 
edge,  and  the  prophecy  of  i  Cor.  xii.  8-10.  Speaking  as 
it  were  oracles  of  God.  He  who  preaches  is  not  to  give 
utterance  to  his  own  opinions  or  thoughts,  but  let  him 
confine  himself  to  the  revelations  of  God,  what  God  has 
revealed  in  His  Word.  (See  Acts  vii.  38  ;  Rom.  iii.  2  ;  i 
Cor.  ii.  7;  Heb.  v.  12.)  If  any  man  ministereth.  This 
does  not  refer  only  to  the  office  of  the  deacon  or  of  the 
diaconate  (Acts  vi.  1-6;  i  Tim.  iii.  8-13),  but  seems  to 
include  public  ministrations  of  every  kind  in  the  Church 
as  well  as  ministering  to  the  wants  of  poor  Christians 
(Rom.  xii.  8;  i  Cor.  xii.  28).  In  the  last  case  it  would 
refer  especially  to  the  care  of  the  sick,  of  the  poor,  and  of 
strangers.  Jllinisfcring  as  of  the  strength  which  God 
supplieth.     The  desire  to  minister  and  to  serve,   the   act 


IV.  II.]  CHAPTER  TV.  l6i 

itself,  and  the  strength  to  accompHsh  it,  all  comes  from 
God.  Let  no  one  lose  heart  in  the  manifestation  of  his 
love  by  this  ministering  service,  for  God  will  supply  the 
.strength.  That  in  all  things.  In  all  your  doings.  God 
may  be  glorified.  The  aim  and  end  of  all  the  Apostle's 
exhortations.  Through  Jesus  Christ.  Gerhard  :  "  As 
through  Christ  all  benefits  descend  upon  us  from  God,  so 
also  ought  we  in  humble  gratitude  to  refer  all  things 
through  Christ  to  the  glory  of  God."  Whose  is.  This 
doxology  may  refer  either  to  God,  the  subject  of  the 
clause  (so  Calvin,  Bengel,  De  Wette,  Brueckner,Wiesinger, 
Weiss,  Hofmann,  Huther,  Fronmueller,  etc.),  or  to  Jesus 
Christ  (so  Calovius,  Steiger,  Sadler,  etc.).  It  is  best  here 
to  refer  it  to  God  the  Father  as  in  i  Pet.  v.  ii,  although 
the  glory  of  the  Father  and  the  Son  cannot  be  separated. 
In  2  Pet.  iii.  1 8,  Peter  refers  this  glory  to  Jesus  Christ. 
The  glory  and  the  dominion  for  ever  and  ever  {iDito  the 
oors  of  the  ages).  Amen.  It  is  highly  probable  that  the 
Apostle  is  using  a  liturgical  formula  well  known  in  the 
Church.     (Sec  Rev.  i.  6;  v.  13.) 

18.  Exhortations  to  Endure  Persecution. 


12-19.  Beloved,  think  it  not  strange  concerning  the  fiery  trial  among 
you,  which  cometh  upon  you  to  prove  you,  as  though  a  strange  thing  hap- 
pened unto  you  ;  but  insomuch  as  ye  are  partakers  of  Christ's  sufferings, 
rejoice  ;  that  at  the  revelation  of  his  glory  also  ye  may  rejoice  with  exceed- 
ing joy.  If  ye  are  reproached  for  the  name  of  Christ,  blessed  mc  ye ;  be- 
cause the  Spirit  of  glory  and  the  Spirit  of  God  resteth  upon  you.  For  let 
none  of  you  suffer  as  a  murderer,  or  a  thief,  or  an  evil-doer,  or  as  a  med- 
dler in  other  men's  matters  :  but  if  a  iium  suffer  as  a  Christian,  let  him  not 
be  ashamed  ;  but  let  him  glorify  God  in  this  name.  For  the  time  is  conic 
for  judgement  to  begin  at  the  house  of  God  :  and  if  it  begin  first  at  us,  what 
s'lall  be  the  end  of  them  that  obey  not  the  gospel  of  God  ?  And  if  the 
ri'-hteous  is  scarcely  saved,  where  shall  the  ungodly  and  sinner  appear  ? 
Wherefore  let  them  also  that  suffer  according  to  the  will  of  God  commit 
tlieir  souls  in  well-doing  unto  a  faithful  Creator. 
1 1 


l62  FIRST  EPISTLE  GENERAL  OF  PETER.      [iv.  12-14. 

12.  Beloved.  This  word,  as  in  ii.  11,  denotes  the  great 
sympathy  which  Peter  has  with  them  in  their  sufferings. 
Think  it  not  strange  concerning  the  fiery  trial  among  you, 
which  Cometh  upon  you  to  prove  you.  For  hereunto  were 
ye  called.  (See  notes  on  ii.  21  and  i.  7.)  Ox\  proving ■s.cq 
notes  on  i.  7;  James  i.  2,  3.  As  though  a  strange  thing 
happened  unto  you.  Bengel  :  "  That  adversities  should 
befall  the  saints  is,  in  one  point  of  view,  something  .y/rrt;/^r, 
since  they  are  sons  of  God  ;  in  another,  it  is  not  strange, 
since  that  is  the  very  thing  calculated  to  purify  them." 
(See  2  Tim.  iii.  12,)  This  reference  to  the  nearness 
of  the  fiery  trial  seems  to  indicate  that  this  letter  was 
written  only  a  short  time  before  the  Neronian  persecu- 
tion. 

1 3.  But  insomuch  as  ye  are  partakers  of  Christ's  suffer= 
ings,  rejoice.  The  word  insomuch  denotes  the  reason 
and  the  measure  of  the  rejoicing.  /;/  so  far  as,  to  the 
exte7it  in  zvJiich  they  are  partakers  of  these  sufferings 
they  are  to  rejoice.  Peter  refers  to  these  sufferings  of 
Christ  in  i.  11  ;  ii.  21-24;  iii-  18.  On  rejoicing  scq  notes 
on  James  i.  2.  That  at  the  revelation  of  his  glory  also 
ye  may  rejoice  with  exceeding  joy.  This  revelation  will 
occur  when  Christ,  at  His  Second  Advent  (Matt.  xxv. 
31),  comes  to  judge  the  living  and  the  dead  (i  Pet  iv. 
5).  To  believers  this  revelation  will  be  a  day  of  joy, 
to  unbelievers  a  day  of  terror. 

14.  If  ye  are  reproached  for  (/;/)  the  name  of  Christ, 
blessed  are  ye.  That  is,  for  the  sake  of  Christ  and  as 
followers  of  Christ,  for  being  a  Christian  (iv.  16).  (See 
Matt.  V.  II;  Luke  vi,  22.)  Because  the  5//r/V  of  glory 
and  the  Spirit  of  God  resteth  upon  you.  The  Holy 
Spirit  is  called  the  Spirit  of  glory,  because  glory  in  a  spe- 
cial sense  is  an  attribute  of  the  third  Person  of  the  Trin- 
ity, and  because   He    brings   glory  and    seals  it    to    the 


IV.  15,  i6.]  CHAPTER  IV.  163 

suffering"  believer.  In  the  A.  V.  and  the  Tcxtus  Rcceptus 
there  is  added  a  clause,  "  on  their  part  He  is  evil 
spoken  of,  but  on  your  part  He  is  glorified."  This  evi- 
dently is  a  gloss,  and  is  not  found  in  the  most  ancient 
Greek  MSS.,  and  is  therefore  rightly  rejected  by  all  the 
critical  editors  of  the  Greek  text,  as  well  as  by  the  Re- 
visers. 

15.  For  let  none  of  you  suffer  as  a  murderer,  or  a 
thief.  Sadler  :  "  Does  not  this  warning  teach  Christian 
preachers  a  lesson,  that  no  matter  how  high  they  assume 
the  spiritual  state  of  their  hearers  to  be,  they  must  speak 
to  them  as  still  in  the  flesh,  and  not  above  the  temptations 
to  commit  even  gross  sin?"  Or  an  eviUdoer.  Every 
kind  of  crime  is  included.  Or  as  a=meddler=in=other 
men's=matters.  One  word  in  Greek,  meaning  "  one  who 
undertakes  the  supervision  of  affairs  pertaining  to  others 
which  in  no  wise  concern  him."  Peter  evidently  refers 
to  those  who,  with  holy  but  indiscreet  zeal,  meddle 
with  the  affairs  of  unbelievers  (possibly  of  believers 
also), — whether  public  or  private,  civil  or  sacred, — in 
order  to  make  them  conform  to  their  standard.  There 
are  always  such  officious  persons  found  in  every  Chris- 
tian congregation.  Wordsworth  (and  others)  would  apply 
this  warning  to  those  who  assume  spiritual  functions 
which  do  not  belong  to  them,  and  to  those  who  call  them- 
selves successors  of  Peter. 

16.  But  if  a  man  suffer  as  a  Christian,  This  name 
is  found  only  here  and  in  Acts  xi.  26 ;  xxvi.  28.  Let  him 
not  be  ashamed.  (Compare  Rom.  i.  16  ;  2  Tim.  i.  8,  12.) 
For  such  sufferings  are  precious  Jewels  in  the  sight  of 
God(CALOVlus).  (See  Acts  V.  41.)  But  let  him  glorify 
God.  Bengel:  "Peter  might  have  said,  by  antithesis, 
let  Jiim  esteem  it  an  honor ;  but  he  shows  that  the  honor 
must  be  attributed  to  God,  who,  while  He  counts  the  be- 


i64  FIRST  EPISTLE  GENERAL  OF  PETER,     [vi.  17,  iS. 

liever  worthy  of  the  honor  of  suffering,  confers  on  him 
a  great  blessing,  as  well  as  an  exemption  from  the  punish- 
ment which  will  overtake  the  wicked."  In  this  name. 
In  the  name  Christian. 

17.  For  the  time  z.y  rc'wf  for  judgement  to  begin.  An- 
other proof  that  the  Epistle  was  written  on  the  eve  of  the 
Neronian  persecution.  Peter  felt  that  he  was  living  in 
the  last  age  of  the  world,  and  that  "  the  end  of  all  things 
was  at  hand  "  (iv.  7).  At  the  house  of  God.  Literally 
from  the  house.  This  house  is  the  Church  of  believers. 
The  judgment  takes  place  first  i)i  the  house  of  God  and 
thence  proceeds  further  on.  And  if  it  begin  first  at  us. 
Scripture  very  clearly  teaches  that  judgment  begins 
with  the  Church  (Jer.  xxv.  29;  xlix.  12  ;  Heb.  xii.  6),  but 
to  true  believers  it  is  a  judgment  of  mercy,  while  to  un- 
believers it  is  a  judgment,  revealing  the  wrath  of  God  and 
His  punitive  justice  (Matt.  xxv.  34,  41  ;  Rom.  ii.  3 -10; 
2  Thess.  i.  5-10;  Rev.  vi.  15-17;  xx.  11-15).  The  judg- 
ment of  believers  leads  to  eternal  life,  that  of  unbelievers 
to  perdition  (Phil.  1.28;  iii.  19;  Rev.  xvii.  8,  11),  even 
unto  eternal  death  (Matt,  xviii.  8  ;  xxv.  41,  46 ;  2  Thess.  i. 
9  ;  Jude  7V  What  shall  be  the  end  of  them  that  obey 
not  the  gospel  of  God  ?  A  question  more  awful  and  awe- 
inspiring  than  any  assertion.  AUGUSTINE  (quoted  by 
Wordsworth)  :  "  In  this  verse  Peter  shows  that  the  suffer- 
ings of  the  righteous  proceed  from  the  judgment  of  God, 
which  begins  with  the  house  of  God  ;  whence  we  may  in- 
fer, how  awful  will  be  the  sufferings  which  are  reserved 
for  the  ungodly." 

18.  And  if  the  righteous  is  scarcely  saved.  The  teach- 
ing of  the  last  verse  is  strengthened  by  this  quotation 
from  the  Greek  Bible  of  Prov.  xi.  31.  Where  shall  the 
ungodly  and  sinner  appear  ?  There  is  no  reference  here 
to  the   doctrine   of  annihilatioji,  as  if  this  verse   simply 


IV.  19]  CHAPTER  IV.  165 

meant  that  there  would  be  no  existence  for  the  wicked 
after  the  judgment. ^ 

19.  Wherefore.     A  summing  up  of  the  whole  argument. 
Let  them  also  that  suffer  according  to  the  will  of  God. 

13elicvers  are  to  comfort  themselves  that  their  sufferings 
are  for  a  wise  purpose,  to  prove  their  faith  (iv.  12),  there- 
by to  glorify  God  (iv.  16),  in  accordance  with  God's  will. 
Commit  their  souls  in  well=doing.  For  unto  this  have 
they  been  created  in  Christ  Jesus  (Eph.  ii.  10),  and  "  the 
Spirit  of  glory  and  the  Spirit  of  God  resteth  upon  them  " 
(iv.  14).  Unto  a  faithful  Creator.  Who  has  not  only 
created  (mediately)  our  souls,  but  created  them  anew  in 
Christ  when  we  were  regenerated.  Gerhard  :  "  As  the 
most  faitJifiil  Creator,  God  zvill  preserve  His  saints,  as 
the  most  mighty,  He  can  do  it." 

'  Those  who  hold  what  is  known  as  the  doctrine  of  conditional  inunor- 
tality  or  annihilationisni,  maintain  that  man  is  not  naturally  immortal,  but 
that  immortality  is  the  gift  of  Christ  to  believers,  and  that  therefore  believ- 
ers only  attain  to  an  immortal  life  or  unceasing  existence,  and  that  all  unbe- 
lievers are  annihilated.  The  advocates  of  this  view  (Olshausen,  Nitzsch, 
Kothe,  etc.,  among  the  German  theologians  ;  Locke,  Coleridge,  Watts, 
Whately,  Dale  of  Birmingham,  Edward  White,  and  others  of  England), 
are  by  no  means  agreed  as  to  the  time  of  this  annihilation,  some  maintain- 
ing that  the  unbeliever  is  blotted  out  of  existence  at  death,  while  others 
maintain  that  the  annihilation  of  the  wicked  takes  place  at  the  judgment. 
It  is  true,  as  our  Lord  taught  (John  xvii.  3),  that  life  eternal,  immortality  in 
its  supreme  and  perfect  sense,  can  be  enjoyed  only  by  those  who  spirit- 
ually know  God  and  believe  in  Christ, — it  is  a  gift  of  grace  enjoyed  by 
saints  alone, — yet  unending  existence  is  in  multiplied  passages  asserted  of 
lh>i  sinner  and  the  wicked  as  truly  as  of  those  who  are  eternally  saved 
through  faith.  Nothing  short  of  absolute  immortality  and  unending 
existence  for  the  wicked  as  truly  as  for  the  righteous  will  adequately  inter- 
pret such  solemn  declarations  as  Matt.  xxv.  41,  46 ;  Mark  iii.  29 ;  ix.  48 ; 
John  iii.  36  ;  v.  28,  29;  Rom.  ii.  7-9  ;  2  Thess.  i.  9;  Jude  7-;  Rev.  xiv.  11  ; 
XX.  10.  There  is  no  foundation  whatever  in  the  Bible  for  the  doctrine  of 
the  annihilation  of  the  unbeliever.  It  is  a  wild  speculation  of  perverted 
reason,  not  able  even  to  stand  the  test  of  a  true  philosophy. 


CHAPTER  V. 

19.  An  Exhortation  to  the  Presbyters. 

1-4.  The  elders  therefore  among  you  I  exhort,  who  am  a  fellow-elder, 
and  a  witness  of  the  sufferings  of  Christ,  who  am  also  a  partaker  of  the 
glory  that  shall  be  revealed  :  Tend  the  flock  of  God  which  is  among  you, 
exercising  the  oversight,  not  of  constraint,  but  willingly,  according  unto 
God  ;  nor  yet  for  filthy  lucre,  but  of  a  ready  mind  ;  neither  as  lording  it 
over  the  charge  allotted  to  you,  but  making  yourselves  ensamples  to  the 
flock.  And  w'hen  the  chief  Shepherd  shall  be  manifested,  ye  shall  receive 
the  crown  of  glory  that  fadeth  not  away. 

I .  The  elders  therefore  among  you  I  exhort,  who  am  a 
felIow=elder.  The  office  of  the  elder  was  taken  from  the 
synagogue,  and  retained  in  all  Jewish  Christian  congre- 
eations  as  well  as  introduced  into  the  Gentile  Christian 
assemblies.  We  find  elders  at  Antioch  (Acts  xi.  30),  at 
Jerusalem  (Acts  xv.  2,  4;  xxi.  18;  James  v.  14),  and 
in  the  congregations  of  Asia  Minor,  as  here.  These 
elders  were  not  always,  yet  doubtless  often,  those  oldest 
in  years,  but  rather  the  most  experienced  and  matured 
amoiig  the  converted  members  of  the  Church.  They  are 
also  called  bishops  or  overseers  (Acts  xx.  17,  28  ;  Tit.  1. 
5,7;  Phil.  i.  I  ;  I  Tim.  iii.  i,  8).  They  were  the  pastors 
of  the  flock,  appointed  by  the  Apostles,  with  the  concur- 
rence of  the  congregations  (Acts  xiv.  23 ;  Tit.  i.  5).  It 
was  only  after  the  Apostolic  age  that  the  office  of  bishop 
and  elder  or  presbj'ter  was  gradually  separated.  During 
the  lifetime  of  the  Apostles,  these  wielded  the  supreme 
direction  of  the  Congregations,  but  they  put  themselves 

on  a  level  with  the  elders,  hence  Peter  calls  himself  here 

166 


V.  2.]  CHAPTER  V.  167 

a  fcllow-cldcr,  and  John  describes  himself  as  an  elder 
(2  John  I  ;  3  Jc;)hn  I).  (See  also  notes  on  James  v.  14.) 
And  a  witness  of  the  sufferings  of  Christ.  Peter  was  a 
witness  in  a  double  sense  :  he  had  been  an  eyc-zvitness  of 
His  sufferings,  and  had  borne  witness  by  his  preaching  the 
death  and  cross  of  Christ  (Acts  i.  22  ;  ii.  23).  We  may 
add  that  Peter  also  bore  witness  by  enduring  sufferings 
for  Christ's  sake.  Who  am  also  a  partaker  of  the  glory 
that  shall  be  revealed.  Because  he  himself  was  a  par- 
taker of  the  sufferings  of  Christ,  he  knew  that  he  would 
also  be  a  partaker  of  that  future  glory  which  shall  be 
revealed  in  all  those  who  are  Christ's  (Rom.  viii.  17,  18  ; 
Col.  iii.  4;  I  John  iii.  2 ;  i  Pet.  iv.  13,  14).  Note  that 
Peter  bases  his  exhortation  on  three  facts  of  his  own 
Christian  experience. 

2.  Tend  the  flock.  The  figure  of  the  Church  of  God 
as  consisting  of  shepherds  and  the  flock  is  common  to 
the  Bible  (Jer.  iii.  15  ;  xxiii.  I-4;  Ezek.  xxxiv.  2;  John 
X.  12;  xxi.  16;  Acts  XX.  28).  This  tending,  pasturing^ 
does  not  refer  simply  to  the  preaching  of  the  Gospel,  but 
applies  to  everything  which  is  to  be  done  by  the  minister 
of  God  as  the  Pastor  or  shepherd  of  his  flock  for  the  wel- 
fare of  his  people  and  of  the  individual  soul.  It  unites 
into  one  act  the  whole  work  of  teaching,  feeding,  watch- 
ing, leading,  and  guarding.  Of  God.  The  flock  does  not 
belong  to  those  who  are  to  tend  it,  but  to  God.  Which 
is  among  you.  That  which  is  committed  to  you,  in  your 
parish.  This  clause  makes  this  exhortation  personal. 
Exercising  the  oversight.  Overseeing,  one  word  in  Greek, 
referring  to  the  office  of  the  elders  in  caring  for  the  con- 
gregation in  the  matter  of  Government.  The  word  bishop 
comes  from  this  Greek  verb.  This  overseeing  defines 
more  closely  how  the  pastor  is  to  fulfil  his  duty  of  tending. 
Just  as  Christ  is  the  Shepherd  and  Bishop  of  all  souls 


1 68  FIRST  EPISTLE  GENERAL  OF  PETER.  [v.  a 

(ii.  25),  so  the  true  pastor  is  a  true  shepherd  and  bishop 
of  the  souls  committed  to  his  care.  On  this  office  of 
oversight  compare  Acts  xx.  28;  Heb.  xiii,  17;  i  Tim.  iv. 
16;  Tit.  i.  9.  Not  of  constraint.  We  here  have  a  full 
description  of  the  nature  of  this  oversight,  and  in  three 
clauses,  in  each  both  negatively  and  positively,  Peter 
warns  against  three  great  sins  of  the  pastoral  office. 
The  office  of  the  ministry  is  the  highest  of  all  vocations 
and  ought  not  to  be  entered  upon  of  constraint,  from 
outward  motives,  by  force,  by  outward  persuasion,  or 
from  worldly  motives,  but  from  pure  and  holy  motives. 
But  willingly.  "  No  one  should  publicly  teach  in  the 
Church  or  administer  the  sacraments,  unless  he  be  regu- 
larly called  "  {Aitgs.  Conf.  Art.  xiv.),  but  the  inner  call  is 
also  necessary.  Every  one  should  give  evidences  of  this 
inner  call,  which  consists  partly  in  the  state  of  the  inner 
life,  and  partly  in  the  necessary  fitness  for  the  office. 
Every  true  pastor  must  for  himself  have  the  conscious- 
ness within  him  that  the  ministerial  office  is  the  work 
above  all  else  which  God  has  given  him  to  do.  He  ought 
with  Paul  to  be  able  to  exclaim,  "  Woe  is  unto  me,  if  I 
preach  not  the  Gospel  "  ( i  Cor.  ix.  16,  17).  His  aim  is  to 
realize  that  he  is  fulfilling  the  will  of  God  with  reference 
to  himself,  according  unto  God.  This  applies  as  well  to 
the  exercise  of,  and  continuance  in,  the  pastoral  office, 
as  to  his  entrance  upon  it.  Nor  yet  for  filthy  lucre. 
He  who  exercises  his  office  for  the  love  of  gain  com- 
mits the  greatest  of  sins, — such  service  is  one  of  the 
greatest  abominations  in  the  sight  of  God.  (Read  Isa. 
Ivi.  II  ;  Jer.  vi.  13;  Ezek.  xxxiv\  i-io;  Micah  iii.  5,  11  ; 
Tit.  i.  7,  II.)  "  Where  the  love  of  gain  reigns,  the  shep- 
herds are  apt  to  become  hirelings,  yea,  even  wolves." 
But  of  a  ready  mind.  In  Greek  one  word.  We  are  to 
exercise  the  pastoral  office  out  of  love  to  Christ,  taking 


V.  3,  4]  CHAPTER  V.  169 

inward  delight  in  the  saving  of  souls  and  the  preaching 
of  the  Gospel.  Luther  :  '•  Gladly,  from  the  bottom  of 
the  heart." 

3.  Neither  as  lording  it  over.  Pastors  are  not  to  ex- 
ercise authority  over  the  congregations  committed  to 
their  charge  as  lords  (Matt.  xx.  25,  26),  offering  violence 
and  abuse  to  those  who  may  oppose,  and  laying  stress 
on  their  dignity  and  position,  but  imitate  the  example  of 
the  chief  Shepherd  and  Bishop  (ii.  25;  v.  4  ;  Matt.  xx. 
26-28).  The  charge  allotted  to  you.  One  word  in  Greek, 
in  the  plural.  The  word  kleros  originally  means  \h.&  por- 
tion of  inheritance  apportioned  to  any  one  by  lot,  then 
the  portion  assigned  to  any  one,  whether  it  be  an  office 
(as  here),  or  a  possession  and  inheritance  as  in  Acts  xxvi. 
18  ;  Col.  i.  12.  The  congregations  are  here  called  klcroi 
(the  charges  allotted  to  you),  because  they  were  assigned 
to  the  different  elders  as  the  portion  of  the  Church  in 
which  to  exercise  their  ofBcial  duties.  To  interpret 
kleroi  in  the  sense  of  the  clergy,  as  advocated  by  Roman 
Catholic  expositors,  is  contrary  to  all  scriptural  usage. 
Pastors  are  not  to  domineer  over  the  congregation,  nor, 
on  the  other  hand,  ought  the  congregation  to  domineer 
over  the  pastor  (Heb.  xiii.  17).  But  making  yourselves 
ensamples  to  the  flock.  The  purest  obedience  (Heb.  xiii. 
17)  is  obtained  by  example  (Bengel).  "The  life  should 
command,  and  the  tongue  persuade  "  (Augustine). 
Paul  lays  great  stress  on  the  example  set  by  the  pastor 
(2  Thess.  iii.  9;   Phil,  iii.  17  ;    i  Tim.  iv.  12  ;  Tit.  ii.  7). 

4.  And  when  the  chief  Shepherd.  In  ii.  25  Christ  is 
called  the  Shepherd,  in  Heb.  xiii.  20  the  great  Shep- 
herd, to  whom  the  elders,  as  well  as  the  flock  which  they 
tend,  are  subject.  Shall  be  manifested.  At  His  visible 
return,  at  the  time  of  the  Second  Advent  (i  Pet.  i.  5,  7  ; 
Col.  iii.  4 ;  I  John  iii.  2).     Ye  shall  receive  the  crown  of 


170  FIRST  EPISTLE  GENERAL  OF  PETER.  [v.  5. 

glory  that  fadeth  not  away.  (See  notes  on  James  i.  12.) 
Scripture  speaks  of  the  crown  of  righteousness  (2  Tim. 
iv.  8),  the  crown  of  Hfe  (James  i.  12  ;  ii.  10),  and  here  of 
the  crown  of  glory.  These  are  but  different  aspects  of 
the  glory  of  the  eternal  life  and  of  that  crown  (Rev.  iii.  1 1), 
which  the  believer  will  receive  in  its  fulness  and  perfec- 
tion, after  the  resurrection  and  consummation  of  all 
things. 


20.  General  Exhortations  to  All. 

5-11.  Likewise,  ye  younger,  be  subject  unto  the  elder.  Yea,  all  of  you 
gird  yourselves  with  humility,  to  serve  one  another  :  for  God  resisteth  the 
proud,  but  giveth  grace  to  the  humble.  Humble  yourselves  therefore 
under  the  mighty  hand  of  God,  that  he  may  exalt  you  in  due  time  ;  cast- 
ing all  your  anxiety  upon  him,  because  he  careth  for  you.  Be  sober,  be 
watchful :  your  adversary  the  devil,  as  a  roaring  lion,  walketh  about,  seek- 
ing whom  he  may  devour  :  whom  withstand  stedfast  in  your  faith,  knowing 
that  the  same  sufferings  are  accomplished  in  your  brethren  who  are  in  the 
world.  And  the  God  of  all  grace,  who  called  you  unto  his  eternal  glory  in 
Christ,  after  that  ye  have  suffered  a  little  while,  shall  himself  perfect,  stab- 
lish,  strengthen  you.    To  him  be  the  dominion  for  ever  and  ever.    Amen. 

5.  Likewise,  ye  younger.  That  is,  the  younger  mem- 
bers of  the  congregation  in  general  (so  Luther,  Calvin, 
Gerhard,  De.Wette,  Keil,  Huther,  and  others),  not 
younger  assistants  of  the  presbyters  or  elders  (so  Weiss, 
Schott,  Brueckner,  Cook,  Alford,  and  others).  Be  subject 
unto  the  elder.  Translate  unto  the  elders.  Not  tJie  elder, 
i.  e.  the  aged  members  of  the  Church,  as  in  Revised 
Version,  but  the  word  is  here  used  in  the  same  sense  as 
in  verse  i,  designating  the  presbyters  or  elders  of  the 
congregation.  A  part  is  here  taken  for  the  whole, — not 
only  ought  \\\&  younger  members  of  the  congregation  be 
subject  to  the  presbyter  or  pastor,  but  all  of  the  flock 
(Heb.  xiii.  17).  In  the  first  six  verses  of  this  chapter  the 
Apostle  lays  stress  on  three  things  :  (i)  what  the  pres- 


V.  6-8.]  CHAPTER  V.  171 

byters,  or  bishops,  or  pastors  owe  to  the  congregation 
(v.  1-4) ;  (2)  what  the  congregation  owes  to  the  pastors 
(v.  5«) ;  and  (3)  what  all  without  distinction  owe  to  one 
another  (v.  5/7,  6).  Yea,  all  of  you  gird  yourselves  with 
humility,  to  s^rve  one  another.  The  Greek  verb  used 
is  very  suggestive.  It  has  reference  to  the  white  apron 
which  was  fastened  to  the  girdle  of  slaves.  The  thought 
is,  by  putting  on,  wrapping  one's  self  round  with,  humilia- 
tion, show  your  subjection  one  to  another.  Paul  gives 
similar  exhortations  (Rom.  xii.  16  ;  Eph.  iv.  2  ;  Col.  iii.  12  ; 
Phil.  ii.  3).  For  God  resisteth  the  proud,  but  giveth 
grace  to  the  humble.  A  quotation  from  the  Greek  Bible 
of  Prov.  iii.  34.  (See  notes  on  James  iv.  6.)  AUGUSTINE  : 
"  There  are,  as  it  were,  two  hands  of  God  under  which 
we  must  humble  ourselves:  the  one  abases  the  proud,  the 
other  exalts  the  humble." 

6.  Humble  yourselves  therefore.  (See  notes  on  James 
iv.  10.)  Peter  here  refers  to  the  submissive  and  humble 
endurance  of  afflictions.  (See  next  verse.)  Under  the 
mighty  hand  of  God,  that  he  may  exalt  you.  This  refers 
to  the  power  of  God  which  he  exercises  in  judgment  (iv. 
17),  and  which  will  bring  about  their  exaltation  in  due 
time.  In  God's  appointed  time,  either  in  this  life,  when 
trial  has  wrought  its  perfect  work  (James  i.  3,  4),  or  if  not 
here,  then  the  glory  shall  surely  come  at  the  time  of  the 
judgment. 

7.  Casting  all  your  anxiety  upon  him.  After  the  Greek 
Bible  from  Ps.  Iv.  22.  The  care  and  anxiety  referred  to 
are  caused  by  suffering  and  trial.  (Compare  Matt.  vi.  25  ; 
Phil.  iv.  6.)  Because  he  careth  for  you.  What  consola- 
tion to  the  afflicted  believer,  for  God  has  taken  it  upon 
Himself  to  care  for  you  (Matt.  x.  30 ;  Luke  xxi.  18  ;  John 
X.  28,  29;  Rom.  viii.  38,  39). 

8.  Be  sober,  be  watchful,     (See  notes  on  i  Pet.  iv.  7 ; 


172  FIRST  EPISTLE  GENERAL  OF  PETER.  [v.  8. 

i.  13.)  Temperance  of  body  and  mind  and  watchfulness 
are  inseparably  united,  and  are  especially  necessary  if  we 
wish  to  remain  faithful  in  the  time  of  great  trials  (verse  9). 
See  I  Thess.  v.  5-1 1,  where  Paul  gives  us  a  hint  in  what 
this  watching  consists.  We  must  watch  our  hearts,  our 
lives,  our  faith,  our  love,  and  our  hope.  Your  adversary 
the  devil.  The  names  given  to  this  enemy  of  God  and 
man  describe  his  character.  He  is  known  as  Satan,  that 
is,  Adversary,  because  he  is  the  great  opposer  of  God  and 
man,  and  Devil,  that  is,  Slanderer,  because  he  slanders 
God  to  man  (Gen.  iii.  4,  5),  and  man  to  God  (Job.  i.  9-1 1  ; 
ii.  4,  5  ;  Rev.  xii.  10).  Christ,  however,  has  broken  the 
power  of  the  devil,  and  those  who  believe  on  the  Son, 
and  trust  and  live  in  Christ,  are  freed  from  his  power,  and 
are  able  to  resist  him.  (See  notes  on  James  iv.  7.)  The 
devil  does  not  abide  in  his  own  place  but  is  still  "  the 
prince  of  this  world  "  (John  xii.  31  ;  xvi.  ii)  and  is  very 
active  on  earth  among  men,  and  will  continue  to  be  so 
until  towards  the  Final  Consummation.  (See  Rev.  xx.  1-3, 
8,  10.)  As  a  roaring  Hon.  Possibly  with  reference  to 
Ps.  xxii.  13.  Under  this  striking  image  the  Apostle  de- 
scribes the  temptations  which  ever  beset  the  Christian, 
especially  in  times  of  persecution.  The  roaring  of  the 
lion,  which  brings  terror  and  dismay,  finds  its  counterpart 
in  the  menacings  and  anathemas  of  furious  Jews  and  mad 
heathens,  inciting  to  persecution.  It  is  the  special  work 
of  the  devil  to  incite  such  persecutions.  Walking  about, 
seeking.  Like  a  lion,  hungry  and  lusting  for  his  prey. 
There  may  be  a  reference  to  Job  i.  7  ;  ii.  2.  The  devil  can 
do  no  harm  to  those  who  are  faithful  to  their  Christian 
calling,  and  who  abide  in  Christ,  for  such  "  the  evil  one 
touchcth  not  "  (i  John  v.  18),  but  he  is  on  the  watch  for 
the  indifferent  and  lukewarm  Christian,  whom  he  may 
devour,  by  leading  to  unfaithfulness.     The  figure  is  very 


V.  9,  lo.]  CHAPTER  V.  1 73 

bold,  to  devour,  to  swallow gf-eedily,  like  a  toad  swallowing 
a  fly,  or  a  serpent  a  worm.  The  devil  devours  indif- 
ferent and  weak  Christians  "  by  sapping  their  faith,  by 
encouraging  them  in  self-reliance,  by  leading  them  to 
tempt  God  by  presumption,  or  by  inciting  them  to  do 
evil  that  good  may  come  "  (Sadler). 

9.  Whom  withstand.  For  the  devil  can  be  resisted. 
(See  notes  on  James  iv.  7.)  Stedfast  in  your  {the)  faith. 
Firm  in  the  faith.  GERHARD  :  "  Victory  over  Satan  lies 
in  faith,  because  faith  unites  us  to  Christ,  the  victor.  By 
faith  the  devil  is  driven  to  flight  as  is  the  lion  by  fire." 
(See  I  Cor.  vi.  17;  Eph.  iii.  16;  vi.  16.)  Knowing  that 
the  same  sufferings  are  accomplished  {being  aceom- 
plislied)  in  your  brethren  {brotJierhood).  This  is  to  en- 
courage them  to  endure  patiently,  as  such  sufferings  are 
common  to  all  Christians,  and  not  only  to  the  Saints  of 
the  Dispersion.  Who  are  in  the  world.  From  which  the 
Christian  can  expect  nothing  else  but  enmity,  hatred, 
persecution,  temptation,  trial,  and  suffering. 

10.  And  the  God  of  all  grace.  In  2  Cor.  i.  3  Paul 
speaks  also  of  God  the  Father,  as  "the  Father  of  mercies 
and  God  of  all  comfort."  For  the  very  reason  that  God 
is  the  author  of  all  grace,  is  He  also  the  God  of  all  com- 
fort to  afflicted  believers.  Who  called  you  unto  his  eter= 
nal  glory  in  Christ,  after  that  ye  have  suffered  a  little 
while.  The  contrast  is  between  \.h.Q  eteriial  glorysind.  the 
suffering  for  a  little  ivhile.  Shall  himself  perfect  {restore). 
The  same  God  who  has  called  you  shall  make  you  com- 
plete and  perfect  in  everything,  "  so  that  no  defect  remain 
in  you  "  (Bengel).  (Compare  i  Thess.  iii.  10  ;  2  Cor. 
xiii.  11;  Phil.  i.  6  ;  Fleb.  xiii.  21.)  Stablish.  "So  that 
nothing  shall  cause  you  to  shake  "  (Bengel).  (Compare 
I  Thess.  iii.  13  ;  Rom.  xvi.  25  ;  Heb.  xiii.  9;  James  v.  8.) 
Strengthen    you.       "  So    that  ye   may  overcome   every 


174  FIRST  EPISTLE  GENERAL  OF  PETER.       [v.  ii,  12. 

opposing  force.  Language  worthy  of  Peter  (a  rock)  " 
(Bengel).  He  thus  confirms  and  strengthens  his 
brethren  (Luke  xxii.  32). 

II.  To  him  be  the  dominion  for  ever  and  ever  {luitothe 
ages  of  the  ages).  Amen.  A  similar  doxology  to  that  of 
iv.  II,  which  see. 


21.  Salutation  and  Benediction. 

12  14.  By  Silvanus,  our  faithful  brother,  as  I  account  ///;//,  I  have  written 
unto  you  briefly,  exhorting,  and  testifying  that  this  is  the  true  grace  of  God  : 
stand  ye  fast  therein.  She  that  is  in  Babylon,  elect  together  with  you, 
saluteth  you  ;  and  so  doth  Mark  my  son.  Salute  one  another  with  a  kiss  of 
love. 

Peace  be  unto  you  all  that  are  in  Christ. 

12.  By  Silvanus.  The  well-known  companion  of  Paul 
on  his  second  missionary  journey  (Acts  xv.  22 — xviii.  5). 
Luke  always  calls  him  Silas,  and  the  last  record  we  have 
of  him  in  the  Acts  is  Avhen  he  meets  Paul  at  Corinth 
(Acts  xviii.  5).  We  do  not  know  at  what  time  he  made 
his  journey  to  the  East  to  meet  Peter.  Our  (///r)  faithful 
brother,  "  This  is  said  to  assure  his  readers,  and  the 
churches  at  large,  of  the  genuineness  of  the  Epistle.  It 
would  be  brought  to  them  by  Silvanus,  tJie  faithful 
brother,  who  would  certify  them  from  whom  it  came  " 
(Wordsworth).  As  Silas  accompanied  Paul  in  his 
second  missionary  tour  through  Syria,  Phrygia,  Ly- 
caonia,  Galatia,  to  Troas,  it  is  highly  probable  that  he 
was  known  by  many  of  these  Jewish-Christian  congre- 
gations to  which  Peter  wrote  this  letter.  As  I  account 
Jiim.  This  strengthens  the  confidence  of  the  churches 
in  Silvanus.  I  have  written  unto  you.  That  is,  by  Sil- 
vanus .  .  .  I  have  written,  not  by  him  as  an  amanuensis, 
but  in  the  sense  by  him  as  the  bearer  of  this  letter,  as  in 
the  subscriptions  to  many  of  the  Pauline  Epistles,  and  as 


V.  13,  14]  CHAPTER  V.  175 

in  Acts  XV.  23.  There  is  no  reference  here  to  some 
former  letter  which  has  been  lost,  as  some  have  thought. 
Briefly.  Peter  calls  attention  to  three  things:  (i)  Sil- 
van us  is  the  bearer  of  the  letter;  (2)  he  has  perfect  con- 
fidence in  him  ;  (3)  the  letter  which  he  brings  is  a  short 
one.  It  is  simply  an  exhortation  and  a  testimony,  ex- 
horting and  testifying  that  this  is  the  true  grace  of  God. 
The  contents  of  the  testimony  is,  that  the  grace  in  which 
they  stood  is  the  true  grace  of  God.  5tand  ye  fast 
therein.  This  is  the  summing  up  of  the  substance  of  all 
former  exhortations. 

13.  She  that  is  in  Babylon,  elect  together  with  j'(?«, 
saluteth  you.  This  does  not  refer  to  Peter's  wife,  as 
some  would  interpret  (Bengel,  Mayerhoff,  Alford, 
Plumptre,  and  others),  for  there  is  no  reference  to  i  Cor 
ix.  5,  We  "must  interpret  with  the  great  majority  of 
both  ancient  and  modern  commentators,  sJie,  "  tJte 
ehitrehy  By  Babylon  is  meant  the  city  on  the 
Euphrates.  (See  Introduction.)  And  so  doth  Mark  my 
son.  That  is,  his  spiritual  son,  the  well-known  com- 
panion of  Paul,  "  John,  whose  surname  was  Mark  "  (Acts 
xii.  12,  25).  The  mother  of  Mark  seems  to  have  been 
intimately  acquainted  with  Peter  (Acts  xii.  12),  and  we 
have  a  right  to  infer  that  Mark  owed  his  conversion  to 
Christianity  to  Peter,  who  evidently  calls  Mark  his  son, 
in  the  same  spiritual  sense  in  which  Paul  gives  this  name 
to  Titus  and  to  Timothy  (Tit.  i.  4  ;  i  Tim.  i.  2  ;  2  Tim. 
i.  2). 

14.  Salute  one  another  with  a  kiss  of  love.  Paul 
uses  a  similar  expression,  "with  a  holy  kiss"  (l  Thess. 
V.  26;  Rom.  xvi.  16;  I  Cor.  xvi.  20;  2  Cor.  xiii.  12). 
This  method  of  greeting  each  other  with  a  holy  kiss  was 
a  universal  custom  observed  by  the  Christians  of  the 
Early  Church.     It  is  most  likely  that  this  "  holy  kiss  "  at 


176  FIRST  EPISTLE  GENERAL  OF  PETER.  [v.  14. 

first  was  given  promiscuously,  without  restriction  as  to 
sex  or  rank,  especially  at  the  time  of  the  celebration  of 
the  Lord's  Supper,  but  very  early  this  custom  was  re- 
stricted to  persons  of  the  same  sex.  The  Apostolical  Coti- 
stitiitions  supply  the  earliest  example  of  this  restriction  : 
"  Let  the  clergy  salute  the  bishop,  the  men  of  the 
laity  salute  the  men,  the  women  the  women  "  (viii.  2). 
See  Art,  Kiss  in  Diet,  of  Christ.  Antiquities  (Smith  and 
Cheetham).  Peace  be  unto  you  all.  Paul's  favorite 
benediction  is  "Grace  be  with  you  "  (Gal.  v.  18  ;  Rom. 
xvi.  20;  etc.).  Peace  is  the  result  of  the  reception  of 
the  grace  of  God.  That  are  in  Christ.  For  there  can 
be  no  true  peace  except  for  those  who  live  in  union  with 
Christ. 

Collect. 

O  Almighty  God,  wholiast  instructed  Thy  holy  Church  with  the  heavenly 
doctrine  of  the  Evangelists  and  Apostles  :  Give  us  grace,  that  being  not 
like  children  carried  away  with  every  blast  of  vain  doctrine,  we  may  be 
established  in  the  truth  of  Thy  Holy  Gospel ;  thi-ough  Jesus  Christ,  Thy 
Son,  our  Lord,  Who  liveth  and  reigneth  with  Thee  and  the  Holy  Ghost, 
ever  one  God,  world  without  end.    Amen. 


EXCURSUS  I.  177 


Excursus  I. 

Peter  as  the  Rock.  In  the  interpretation  of  Matt.  xvi. 
17-19,  the  question  at  issue  is,  to  what  do  the  words 
"upon  this  rock"  refer?  (i)  Some  answer,  to  Christ 
Himself  {so  finally  Augustine,  Wordsworth,  James  Mori- 
son  and  others).  This  interpretation  expresses  indeed 
a  great  truth,  for  Christ  is  the  true  Rock,  the  one  and 
only  foundation  of  the  Church,  and  "  other  foundation  can 
no  man  lay  than  that  which  is  laid,  which  is  Jesus  Christ  " 
(i  Cor.  iii.  11),  and  no  one  lays  greater  stress  upon  this 
than  Peter  himself  (i  Pet.  ii.  6-8),  but  certainly  such  an 
interpretation  does  not  give  the  simple  and  primary 
meaning  of  our  Saviour's  Words.  (2)  A  second  view  is 
that  it  signifies  tJie  faitJi  of  Peter  s  Coifession,  that  Jesus 
was  the  Christ,  the  Son  of  the  living  God  (so  already  the 
great  majority  of  the  Early  Fathers,  and  most  Protestants, 
since  the  Lutheran  Reformation).  This  interpretation 
also  brings  to  light  a  great  and  glorious  truth,  that  the 
Church  of  God  is  built  upon  the  doctrine  preached  by  the 
Apostles  and  Prophets,  but  surely  this  is  not  an  exact 
interpretation  of  what  Christ  says.  (3)  A  third  view  is 
that  which  is  held  by  Roman  Catholic  theologians  in 
general,  and  by  the  Church  of  Rome  as  an  article  of  faith, 
that  the  word  rock  refers  to  Peter  in  his  person,  including 
the  Popes  of  Rome  in  perpetuity  as  Peter's  successors.  Of 
this  perversion  of  the  teaching  of  this  passage  Plumptre 
very  forcibly  remarks :  "  The  interpretation  which  has 
assumed  {a)  that  this  promise  made  the  Apostle  himself 
the  rock  on  which  the  Church  was  built,  {U)  that  it  con- 
veyed to  him  a  permanent  supremacy  and  infallible  au- 


178  FIRST  EPISTLE  GENERAL  OF  PETER. 

thority,  {c)  that  the  supremacy  and  infallibihty  were  both 
transmitted  by  him  to  his  successors,  id')  that  those 
successors  are  to  be  found  in  the  Bishops  of  Rome  and 
in  them  only, — hardly  deserves  a  notice,  except  as  an 
instance  of  a  fantastic  development  worthy  of  the  fore- 
most place  in  any  exhibition  of  the  monstrosities  of 
exegesis"  ((f"^;//;//.  on  i  Peter,  ^.  14).  (4)  A  fourth  view 
refers  indeed  the  passage  to  Peter,  but  as  the  represent- 
ative of  the  Apostles,  as  professing  in  their  name  the 
true  faith,  and  as  entrusted  with  laying  the  foundation  of 
the  Church.  MEYER  (on  Matt.  xvi.  18)  :  "  There  can  be 
no  doubt  whatever  that  X.\\q  priviaey  among  the  Apostles 
is  here  assigned  to  Peter,  inasmuch  as  Christ  singles  him 
out  as  that  one  in  particular  whose  Apostolic  labors  will, 
in  virtue  of  the  steadfast  faith  for  wdiich  he  is  peculiarly 
distinguished,  be  the  means  of  securing,  so  far  as  human 
effort  can  do  so  (Rev.  xxi.  14 ;  Gal.  ii.  9),  the  permanence 
and  stability  of  the  Church  which  Jesus  is  about  to  found, 
and  to  extend  more  and  more  in  the  world.  .  .  .  This 
primacy  must  be  impartially  conceded,  though  without 
involving  those  inferences  which  Romanists  have  founded 
upon  it ;  for  Peter's  successors  are  not  for  a  moment 
thought  of  by  Jesus,  neither  can  the  Popes  claim  to  be 
his  successors,  nor  was  Peter  himself  ever  bishop  of 
Rome,  nor  had  he  any  more  to  do  with  the  founding  of 
the  church  at  Rome  than  the  Apostle  Paul."  So  also 
Bengel  (on  Matt.  xvi.  18) :  "  Unquestionably  the  Church 
is  built  upon  the  Apostles  (Eph.  ii.  20;  Rev.  xxi.  14), 
inasmuch  as  they  were  both  the  first  to  believe  them- 
selves, and  the  means  of  leading  others  to  believe.  And 
herein  Peter  exercised  a  certain  prerogative  as  chief, 
without  any  prejudice  to  the  equality  of  power  in  all  the 
Apostles;  for  he  was  both  the  first  to  gain  over  many 
Jews   (Acts  ii.),  and  the  first   to  admit  the  Gentiles  to 


EXCURSUS  I.  179 

Gospel  privileges  (Acts  x.).  Besides  the  commands, 
'  Stablish  thy  brethren  '  (Luke  xvii.  32),  and  '  Feed  My 
lambs,'  'Feed  My  sheep'  (John  xxi.  15,  17),  were  spe- 
cially given  to  him.  And  there  is  great  significance  in 
the  fact,  that  the  glorious  name  Rock  (elsewhere  generally 
assigned  to  Christ  Himself,  i  Cor  x.  4;  etc.),  is  here 
attributed  to  Peter,  who  is  always  first  named,  and  placed 
in  the  foremost  rank  in  the  lists  of  the  Apostles  (Matt.  x. 
2).  And  all  this  may  be  safely  affirmed  ;  for  what  lias 
this  to  do  xvith  Rollick  (So  also  Huther,  Weiss,  Stier, 
Alford,  Geikie,  Farrar,  Cook,  Mansel,  Schaff,  Gloag, 
Broadus,  and  others.)  This  can  be  the  only  true  inter- 
pretation of  this  passage.  No  other  explanation  would 
probably  at  the  present  day  be  offered  by  Protestant 
commentators,  but  for  the  fact  that  the  obvious  meaning 
has  been  so  abused  by  the  Roman  Church  to  the  support 
of  their  theory.  But  BrOADUS  rightly  remarks  :  "  The 
Protestant  reluctance  to  admit  that  the  rock  means  Peter 
really  plays  into  the  hands  of  the  Romish  controversial- 
ists. It  favors  the  impression  that  conceding  that  point 
would  be  conceding  all  that  the  Romanist  claims.  But 
grant  that  the  rock  is  Peter,  and  consider  what  the 
Roman  Catholic  will  then  have  to  show  in  order  to  es- 
tablish the  claims  of  the  Papacy,  (i)  He  must  show 
that  Peter  alone  was  to  be  the  founder  of  Christianity. 
Of  this  there  is  no  evidence.  .  .  .  {a)  Against  it  we  find 
various  express  declarations,  especially  Eph.  ii.  20;  {b)  the 
history  in  Acts  and  in  the  Epistles  is  also  opposed  to  this 
notion  (especially  in  Acts  xv.  ;  also  in  Gal.  ii.);  {c)  the 
promise  as  to  binding  and  loosing  here  made  to  Peter,  is 
made  in  Matt,  xviii.  18  as  to  action  of  all  the  Apostles  or 
any  church ;  {d)  this  saying  is  omitted  by  Mark  and 
Luke,  though  they  give  what  precedes  and  what  follows 
it.     Now  according   to   the    Romanist   view   they   have 


i8o  FIRST  EPISTLE  GENERAL  OF  PETER. 

omitted  the  very  heart  of  the  passage,  and  well-nigh 
the  most  important  thing  Jesus  ever  said.  (2)  He  must 
show  that  Peter  not  only  was  the  sole  founder  of  Chris- 
tianity, but  that  he  was  viceregent  of  God  and  the  sover- 
eign of  all  Christians.  .  .  .  But  the  whole  teaching  of 
the  N.  T.  is  against  it.  (3)  He  must  show  that  this  sup- 
posed authority  of  Peter's  was  transmissible,  of  which 
there  is  no  particle  of  evidence  in  the  N.  T.  .  .  .  (4)  He 
must  show  that  Peter  lived  and  died  at  Rome,  which  is 
probably  true  but  not  certain  ;  and  that  he  was,  rather 
than  Paul,  the  head  of  the  church  at  Rome,  of  which 
there  is  no  evidence  at  all.  .  .  .  (5)  He  must  show  that 
Peter's  supposed  transmissible  authority  was  actually 
transmitted  to  the  leading  ofificial  of  the  church  at 
Rome.  .  .  .  Notice  too,  that  on  the  Papal  theory  the 
great  Apostle  John  was,  after  the  death  of  Peter,  com- 
pletely subject  to  the  bishop  of  Rome." 


EXCURSUS  II.  181 


Excursus  II. 


The  Descent  of  the  Soul  of  Christ  into  Hades  at  the  Time 
of  His  Death  (Acts  ii.  22-36).  We  here  must  briefly  dis- 
cuss a  difficult  topic,  and  it  behooves  us  to  approach  with 
all  reverence  the  mysteries  of  God's  revelation.  Our 
Lord  Jesus  Christ  truly  died;  His  soul  (and  spirit)  was 
separated  from  His  body  ;  His  body  was  laid  in  the  grave  ; 
His  soul,  separated  from  the  body,  went  into  the  invis- 
ible world,  whither  all  departed  souls  of  the  dead  went. 
The  invisible  world  into  which  all  souls  went  at  death, 
before  Christ's  resurrection,  is  known  in  Scripture  as 
Sheol  (O.  T.)  or  Hades  (N.  T.).  It  embraced  two  parts, 
the  place  or  state  of  bliss,  and  the  place  or  state  of  mis- 
ery. Its  generic  name  was  Hades,  and  the  soul  going 
into  either  part  would  be  in  Hades.  In  the  parable  of 
the  Rich  Man  and  Lazarus  (Luke  xvi.  19-31)  Hades  is 
the  name  specifically  given  to  the  place  or  state  of  mis- 
ery, and  Paradise  to  the  place  or  state  of  bliss  ;  but  both 
of  these  places  or  states  belonged  to  the  invisible  world, 
and  made  up  the  generic  Hades.  The  soul  of  Christ, 
separated  at  death  from  the  body,  went  into  the  invisible 
world,  and  into  the  generic  Hades,  but  into  that  part  of 
the  generic  Hades  called  Paradise,  where  Abraham  was, 
where  Lazarus  was  occupying  a  place  of  honor  near 
Abraham,  and  where  the  soul  of  the  thief  on  the  cross 
met  Jesus  that  very  day  (Luke  xxiii.  43).  This  descent 
of  the  soul  of  Christ  into  Hades  was  the  result  of  death, 
the  last  stage  of  Christ's  humiliation.  ..  If  Christ  was  a 
true  man,  if  Christ's  soul  was  a  true  human  soul,  it  was 
necessary  that  His  soul  should  pass  through  all  the  states 
that  every  true  human  soul  passes. 


l82  FIRST  EPISTLE  GENERAL  OF  PETER. 

Peter  declares  (Acts  ii.  22-36)  that  David  prophesied  of 
Christ  when  he  said,  "  Thou  wilt  not  leave  my  soul  in 
Hades,  neither  wilt  Thou  give  Thy  Holy  One  to  see  cor- 
ruption "  (verse  27),  and  that  he  "spake  of  the  resurrec- 
tion of  the  Christ,  that  neither  was  He  left  in  Hades,  nor 
did  His  flesh  see  corruption  "  (verse  31),  for  "God  did 
raise  up  this  Jesus,  whereof  we  all  are  witnesses"  (verse 
32).  That  is,  the  soul  of  Christ  was  not  forsaken  or 
abandoned  to  Sheol,  to  Hades  (Ps.  xvi.  10).  Christ  had 
voluntarily  given  up  His  life  for  our  sakes,  of  His  own 
free  will  had  subjected  Himself  to  the  power  of  death  and 
of  Satan,  because  He  took  upon  Himself  our  sins,  our 
guilt,  and  our  punishment,  in  order  "  that  through  death 
He  might  bring  to  nought  him  that  had  the  power  of 
death,  that  is,  the  devil  "  (Hcb.  ii.  14).  But  God  loosed 
the  pangs  of  death,  because  it  was  not  possible  that 
Christ  should  be  held  under  the  power  of  death  or  Satan 
(Acts  ii.  24).  His  quickening  and  resurrection  were 
proof  that  He  triumphed  over  death  and  Satan.  He  met 
death,  His  soul  as  that  of  a  true  man  passed  over  under 
the  power  of  death  and  Satan,  but  He  was  not  forsaken 
to  it.  He  came  forth  victorious  from  Hades  as  its  con- 
queror. The  very  fact  that  the  soul  of  Christ  was  not 
abandoned  to  Hades  was  preliminary  to  another  great 
triumphal  act  of  Christ,  which  followed  after  Christ's 
revivification,  and  it  is  to  this  triumphal  act  of  the  Risen 
Christ  that  Peter  refers  in  i  Pet.  iii.  19-20  and  i  Pet.  iv.  6. 


EXCURSUS  III.  183 


Excursus  III. 

The  Descent  of  Christ,  the  Risen  God-Man,  into  Hades. 
As  has  been  seen  we  closely  connect  i  Pet.  iii.  19,  20 
and  I  Pet.  iv.  6.  The  history  of  the  interpretation  of 
these  two  passages  would  fill  a  large  volume.  A  brief 
history  is  given  by  Steiger,  Huther,  Alford,  Wiesinger, 
Mombert  (in  Lange-Fronmueller)  and  Gloag.  The  follow- 
ing outline  of  the  various  views  held  by  commentators 
may  be  of  interest  to  the  student  : 

A.  Christ  preached  pe7'sonaUy  in  Hades. 

1.  As  to  the  time. 

(a)  After  His  death,  in  the  spirit,  before  His  body 
was  made  alive. 

So  Bengal,  Weiss,  Lechler,  Schmid,  Fronmueller,  Alford, 
Wordsworth,  and  others. 

(i?)  After  His  body  was  made  alive,  with  soul  and  body 
re-united. 

So  De  Wette,  Brueckner,  Schott,  Huther,  Zezschwitz, 
Keil,  Luther,  Thomasius,  Quenstedt,  Hollaz,  Hutter, 
Baier,  Buddeus,  Krauth,  and  others. 

2.  As  to  the  Purpose  of  this  Preaching. 

{a)  To  free  the  O.  T.  saints,  referring  also  i  Pet.  iii.  19, 
20  to  this  event. 

So  Justin  Martyr,  Irenaeus,  Tertullian,  Gregory  the 
Great,  and  the  Greek  Church,  Anselm,  Thomas  Aquinas, 
most  Roman  Catholic  theologians,  Zwingle,  Calvin  (in 
his  commentaries),  Bishop  Browne,  and  others. 

{b)  To  free  those  who  repented  at  the  last  moment,  at 
the  time  of  the  deluge. 


l84  FIRST  EPISTLE  GENERAL  OF  PETER. 

So  Bengel,  Horsley,  Estius,  Bellarmine,  Osiander, 
Hutter,  Luther  (Genesis,  1536;  on  Hosea  iv.  2,  in  1545), 
and  others. 

{c)  To  announce  to  the  ungodly  souls  their  condemna- 
tion. 

So  Flacius,  Calovius,  Buddeus,  HoUaz,  Luther  (in 
some  places),  Zezschwitz,  Keil,  and  others. 

{d)  To  the  wicked  and  the  good,  bringing  condemna- 
tion to  the  wicked,  consolation  to  the  good. 

So  Athanasius,  Ambrose,  Erasmus,  Calvin  {Institutes), 
and  others. 

{c)  To  the  disobedient  of  Noah's  time,  giving  them 
another  opportunity  for  salvation. 

With  some  variations,  so  De  Wette,  Brueckner,  Huther, 
Weiss,  Wiesinger,  Reuss,  Fronmueller,  Alford,  Words- 
worth, Plumptre,  Farrar,  Cook,  Gloag,  and  others.  This 
view  is  generally  connected  with  the  idea  that  some  ac- 
cepted this  new  offer  of  salvation. 

B.  Christ  preached  through  others. 

1.  Through  NoaJi,  to  the  unbelieving  at  the  time  of 
the  deluge. 

With  some  variations,  so  Augustine,  Bede,  Thomas 
Aquinas,  Bcza,  Scaliger,  Pearson,  Barrow,  Leighton, 
Wichelhaus,  Schweizer,  Besser,  Hofmann,  anil  others. 

2.  Through  the  Apostles,  to  the  unbelieving  world,  spirits 
ill  prison  denoting  the  spiritual  bondage  of  Jews  and 
Gentiles. 

So  Socinus,  Grotius,  Schottgen,  Bishop  Burnett,  Luther 
(with  much  uncertainty  in  i  Peter,  1523),  and  others. 


EXCUJiSUS  IV.  185 


Excursus  IV. 

The  Roman  Catholic  Doctrine  of  Purgatory.  The 
Romish  doctrine  of  Purgatory  implies  that  the  souls  of 
Roman  Catholic  believers  are  not  fully  saved  in  this  life, 
but  shall  finally  attain  a  complete  salvation  in  the 
Intermediate  State,  by  a  purifying  process  going  on  in 
the  soul  after  death.  But  this  doctrine  cannot  be  de- 
duced from  I  Cor.  iii.  13  ;  Matt,  iii,  11  ;  nor  from  i  Pet. 
i.  7.  There  is  no  foundation  for  it  in  Matt.  xii.  32  ;  v. 
26  ;  nor  in  these  two  passages  of  Peter  (i  Pet.  iv.  6 ;  iii. 
19,  20).  Protestantism,  except  in  its  Romanizing  ten- 
dencies, has  universally  repudiated  this  doctrine  of  Pur- 
gatory as  an  erroneous  doctrine  unwarranted  by  the 
Word  of  God,  and  it  maintains  that  in  its  practical  ap- 
plication in  connection  with  prayers  and  masses  for  the 
dead,  it  is  a  most  dangerous  delusion.  The  origin  of 
this  doctrine  can  be  traced  to  three  things:  (i)  to  the 
peculiar  view  held  by  some  of  the  Early  Fathers  with 
reference  to  the  reformatory  character  of  future  punish- 
ment, (2)  to  the  false  conceptions  of  heaven  current  among 
some,  and  (3)  to  the  speculative  difificulties  involved  in 
the  instantaneous  transplanting  of  the  imperfect  believer 
into  the  presence  of  God.  But  the  testimony  of  the 
Apostles  as  to  the  immediate  entrance  of  the  redeemed 
at  death  on  their  heavenly  state  is  very  explicit.  (See  2 
Cor.  V.  6-8 ;  Heb.  xii.  22-24  J  Phil.  i.  23.)  This  is  also 
the  definite  teaching  of  John.  Believers  do  not  indeed 
immediately  receive  their  full  and  final  glory,  which 
they  do  not  attain  until  after  the  Second  Coming  of 
Christ  and  the  resurrection,  but  the  souls  of  believers 


i86  FIRST  EPISTLE  GENERAL  OF  PETER. 

enter  immediately  into  heaven  and  are  with  God.  This 
is  distinctly  implied  in  Rev.  vi.  9-1 1  ;  xx.  4-6  ;  vii.  9-17; 
xiv.  1-5.  We  grant  indeed  that  the  soul  is  not  released 
from  sin  on  account  of  its  separation  from  the  body,  as 
if  sin  had  its  origin  and  home  only  in  the  body  ; — we 
grant  that  although  justification,  through  the  grace  of 
God  in  Christ,  releases  us  from  the  guilt  of  our  sin,  the 
root  of  sin  itself  abides  in  us  up  to  the  very  moment  of 
death ; — we  grant  that  in  the  new  life  of  sanctification 
the  power  of  sin  must  become  weaker  and  weaker,  but  it 
is  equally  true  that  sin  cannot  be  entirely  eradicated  so 
long  as  we  are  in  this  life  ; — we  grant  too  that  death  itself, 
which  is  the  occasion  of  the  separation  of  the  soul  and 
body,  is  not  the  purifying  means  through  which  the  soul 
is  cleansed,  for  death  is  but  a  punishment  brought  upon 
man  by  his  sin  and  guilt ; — but  we  cannot  grant,  accord- 
ing to  Scripture,  that  this  cleansing  of  the  soul  takes 
place  after  death  brought  about  by  punishment  or  suffer- 
ing in  purgatory.  Let  it  be  done  as  it  may  in  the  power- 
ful working  of  God's  grace,  it  is  by  no  means  effected  by 
a  fire  or  purifying  process  which  is  needed  to  assist  the 
effect  of  Holy  Baptism,  and  the  power  of  the  Holy 
Ghost,  and  the  blood  of  the  Son  of  God  ;  it  is  by  no 
means  brought  about  through  an  expiatory  suffering  on 
the  part  of  the  soul,  which  is  needed  to  assist  the  saving 
power  of  the  reconciling  suffering  of  Christ,  as  if  Christ's 
suffering  and  resurrection  was  not  sufficient  to  effect  our 
salvation.  This  is  indeed  a  great  mystery,  but  we  can 
rest  assured  that  this  complete  purification  with  reference 
to  the  believer  takes  place  at  the  very  moment  of  death, 
when  the  soul  appears  in  the  presence  of  God,  by  the 
power  of  the  Holy  Ghost.  The  soul  becomes  purified 
by  the  light  of  the  glory  of  the  Holy  God. 


EXCURSUS  V.  187 


Excursus  V. 

TJie  Doctrine  of  the  Universal  Restoration  of  the  Wicked. 
There  is  no  doctrine  which  contradicts  the  teaching  of  the 
New  Testament,  in  a  more  unwarrantable  manner,  than 
the  doctrine  of  Universal  Restoration.  There  are  four 
theories  which  maintain,  on  various  grounds,  that  a  change 
of  character,  resulting  in  a  change  of  condition  of  the 
soul,  is  possible  after  death.  These  theories  have  been 
very  aptly  designated  (see  Morris,  Is  there  Salvation  after 
Death?  1887),  as  (i)  the  Evolutionary  theory;  (2)  the 
Disciplinary  theory  ;  (3)  the  Purgatorial  theory  ;  and 
(4)  the  Probationary  theory.  The  third  theory  has 
already  been  discussed  in  the  preceding  Excursus. 

The  Evolutionary  theory  maintains  that  the  soul  after 
death  may  change  its  character,  and  therefore  its  condi- 
tion, through  power  inherent  in  the  soul  itself.  This 
view  regards  sin  simply  as  an  incident  of  imperfect  train- 
ing and  draws  no  distinction  between  education  and 
regeneration.  After  death,  it  maintains,  all  w^ho  have 
neglected  or  rejected  salvation,  and  all  the  heathen,  by 
innate  energy  will  correct  their  evil  tendencies,  and  turn 
their  hearts  to  God  and  become  holy.  Such  a  theory  is 
not  only  an  utter  denial  of  the  truth  of  revelation,  but 
must  be  rejected  by  reason  itself  on  rational  grounds. 

The  second,  or  Disciplinary,  theory  holds  that  there  is 
a  universal  restoration  of  all  unsaved  souls,  effected  after 
death,  by  a  special  training  or  discipline.  Some  of  the 
Early  Fathers,  as  Origen  and  Gregory  of  Nyssa,  held  this 
view,  laying  special  stress  upon  an  erroneous  interpreta- 
tion of  Acts  iii.  21  and  i  Cor.  iii.    12-15.     It  was  held  by 


l88  ■   FIRST  EPISTLE  GENERAL  OF  PETER. 

Schleiermachcr  and  his  School,  and  favored  by  such 
writers  as  John  Foster,  Milman,  Stopford  Brooke,  Cox, 
Jukes,  Kingsley,  and  others.  American  Universahsm 
lays  special  stress  upon  this  theory.  But  such  a  view  is 
directly  opposed  to  the  plain  teaching  of  the  Scriptures. 
The  passages  quoted  by  the  Universalists  and  the  Res- 
torationists  in  favor  of  their  views  are  John  iii.  17  (but 
read  iii.  18,  36);  John  vi.  37  (but  read  v.  28,  29);  John 
xii.  32  (but  read  xii.  36,  46,  48);  Acts  iii.  21  (but  read  i 
Cor.  XV.  24-28);  Rom.  v.  18  (but  read  v.  17);  Rom.  xi. 
32  (but  read  2  Cor.  v.  15  ;  Gal.  iii.  22)  ;  i  Cor.  xv.  22,  28 
(but  read  i  Cor.  xv.  23-28) ;  Eph.  i.  10  (but  read  i.  12,  13) ; 
Col.  i.  20  (but  read  i.  23);  Phil.  ii.  9-1 1  (but  read  ii.  12, 
13);  I  Tim.  ii.  4-6  (but  read  2  Thess.  i.  6-9).  They 
utterly  overlook  and  deny  the  plain  and  most  decisive 
testimony  of  such  passages  as  Matt.  x.  28  ;  xii.  32  ;  xxv. 
41,  46  ;  Mark  iii.  29 ;  ix.  48  ;  John  iii.  36  ;  v,  28,  29  ;  Acts 
xxiv.  15;  2  Thess.  i.  9;  Rom.  ii.  5-9;  Phil.  iii.  19;  Heb. 
X.  27  ;  2  Pet.  iii.  7;  Jude  7;  Rev.  xiv.  10;  xxi.  8.  The 
Bible  most  explicitly  teaches  that  this  life  is  absolutely 
the  only  bridge  whereby  man  may  pass  from  spiritual 
death  to  eternal  life. 

The  fourth,  or  Probationary  theory,  advocates  the  view 
that  there  is  hope  for  repentance  after  death,  and  that  an 
offer  of  salvation  is  still  made  to  the  unbelieving  souls 
after  death,  through  a  preaching  of  the  Gospel.  Morris, 
in  the  work  already  referred  to,  gives  us  a  very  able  dis- 
cussion of  this  subject,  whose  presentation  we  mainly 
follow.  There  is  a  great  diversity  of  opinion  among  those 
who  accept  the  Probationary  theory,  (i)  as  to  the  method 
by  which  this  Gospel  is  to  be  applied  ;  (2)  as  to  the  per- 
sons to  whom  it  shall  be  applied ;  and  (3)  as  to  the  prac- 
tical result  following  such  application.  We  find  traces 
of  this  view  already  in  the  writings  of  Clement  of  Alex- 


EXCURSUS  V.  189 

andria,  and  in  modern  times  it  is  advocated  by  Dorner, 
Nitzsch,  Mueller,  Fronmueller,  and  by  the  speculative 
German  theologians  in  general,  by  Martensen,  by  the 
English  school  of  Maurice,  Farrar,  Plumptre,  Alford, 
Stanley,  and  others,  and  has  a  large  following  in  this 
country.  But  such  a  theory  is  purely  speculative.  It  is 
contraiy  to  Scripture,  and  opposed  to  the  unanimous 
teaching  of  the  Church  during  all  ages.  The  principles 
of  interpretation  employed,  and  the  rationalistic  ten- 
dencies displayed  are  subversive  of  the  most  important 
evangelical  doctrines.  If  this  theory  were  true  the  whole 
of  Christian  doctrine  as  taught  in  the  Bible  and  believed 
by  the  Church  would  have  to  be  reconstructed.  This 
erroneous  theory  has  its  origin  in  a  false  sentimentality, 
and  in  a  one-sided  knowledge  of  the  scheme  of  redemp- 
tion, and  in  a  false  and  strained  exegesis.  Morris  has 
made  a  valuable  collection  of  the  Seven  groups  of  Script- 
ure passages  upon  which  those  who  teach  Future  Proba- 
tion lay  stress. 

(i)  A  group  of  six  passages  (Luke  xix.  10  ;  i  Tim.  ii. 
4-6;  I  John  ii.  2;  John  iii.  16,  17;  Acts  ii.  39;  Luke 
xiv.  21),  in  which  the  fulness  and  freeness  of  salvation  is 
set  forth.  These  passages  do  indeed  shed  a  divine  glory 
over  the  entire  plan  of  salvation,  but  to  infer  from  them 
that  salvation  is  not  limited  to  this  life,  and  that  there  is 
an  opportunity  given  after  death,  seems  like  trifling  with 
the  divine  testimony.  That  the  plan  of  salvation  is 
limited  to  earth  is  apparent  from  the  warnings  and  solemn 
injunctions  accompanying  the  offer  of  salvation.  (See 
especially  such  passages  as  Matt.  xi.  28  ;  xvi.  24-27 ; 
Luke  xvi.  22-31  ;  Luke  xix.  41,  42  ;  John  v.  40;  vii.  37, 
38;  xii.  35,  36;  Gal.  vi.  7,8;  Rom.  ii.  6-1 1  ;  2  Cor.  v. 
10;  vi.  2  ;  ix.  6;   i  Pet.  iv.  17,  18  ;  etc.) 

(2)  A  second  group  of  six  passages  (Matt.  xii.  31,  32; 


190  FIRST  EPISTLE  GENERAL  OF  PETER. 

xviii.  21-35  ;  Mark  iii.  28,  29;  John  iii.  16;  Rom.  v.  8  ; 
I  John  iv.  9),  in  which  God's  willingness  to  forgive  sin  is 
set  forth.  Such  comforting  passages  indeed  glorify  the 
Bible  on  almost  every  page,  and  God  is  indeed  willing  to 
forgive,  but  there  are  conditions  of  salvation,  and  the 
Word  of  God  very  plainly  tells  us  what  these  conditions 
are,  and  that  forgiveness  and  salvation  are  to  be  received 
on  earth  and  in  this  life. 

(3)  In  the  third  group  they  see  a  hint  that  punishment 
may  not  be  eternal.  Apart  from  their  main  argument 
that  aionios  does  not  mean  eternal,  everlasting,  unceasing, 
they  lay  stress  upon  Matt.  v.  25,  26  ;  xviii.  12-14 ;  Luke 
xii.  47,  48;  XV.  11-32;  Rom.  ix.  15-23;  Heb.  xii.  11. 
But  what  Christ  and  Paul  wish  to  teach  is  that  retribu- 
tion hereafter  is  in  just  proportion  to  our  spiritual  oppor- 
tunities, and  that  everything  depends  on  our  character  in 
this  life.  With  reference  to  their  sophistical  argument 
based  on  the  word  aionios,  it  is  sufficient  to  state,  if 
eternal  punishment  is  limited  to  a  certain  period  of  dura- 
tion, so  also  must  eternal  life.  But  Scripture  and  the 
analogy  of  faith  are  altogether  opposed  to  such  a  false 
interpretation, — for  there  is  an  eternity  of  sin  (Mark  iii. 
29  ;  Matt.  XXV.  41),  as  well  as  an  eternity  of  punishment 
(Mark  ix.  43  ;  2  Thess.  i.  8,  9  ;  Rev.  xiv.  1 1  ;  xx.  10). 

(4)  From  a  fourth  group  of  passages  they  Snfer  that  no 
judgment  of  the  soul  takes  place  at  death,  and  that  there- 
fore forgiveness  is  possible  up  to  the  time  of  the  final 
judgment.  Some  (falsely  interpreting  Matt.  vii.  21-24  ; 
Luke  xiii.  25-29)  even  maintain  that  the  judgment  is  not 
universal,  limited  to  those  who  have  professed  to  be 
disciples.  But  the  universality  of  the  final  judgment  is 
most  distinctly  taught  in  Matt.  xi.  22-24 ;  xxv.  32  ;  Acts 
xvii.  31  ;  Rom.  ii.  5  ;  2  Cor.  v.  10 ;  Rev.  xx.  12,  13.  They 
also  have  a  wrong  conception  of  the  relation  of  the  final 


EXCURSirS  V.  191 

judgment  to  the  individual  judgment  which  comes  to 
every  soul  at  death.  The  last  or  general  judgment  is 
rather  an  official  confirmation  of  what  has  already  taken 
place  for  each  individual  at  death.  It  is  the  full  manifes- 
tation and  vindication  of  the  divine  scheme  of  redemp- 
tion. The  souls  of  the  dead,  both  of  the  evil  and  good, 
are  not  kept  in  an  indeterminate  state.  The  teaching 
of  Luke  xvi.  19-31  is  very  clear,  so  is  Stephen's  testimony 
(Acts  vii.  55,  59),  and  that  of  Paul  (2  Cor.  v.  6-8).  Pro- 
bation ends  at  death  (Matt,  vii.  26,  27  ;  Mark  viii.  34-38  ; 
Heb.  X.  26-31). 

(5)  In  the  fifth  group  we  find  especially  i  Peter  iii. 
18-20  and  I  Peter  iv.  6.  We  have  already  seen  there  is 
no  foundation  for  their  theory  in  these  passages. 

(6)  They  cite  a  sixth  class  of  passages,  which  they  say, 
in  a  general  way,  favors  the  idea  of  a  probation  after 
death.  They  actually  press  into  service  Luke  xvi.  19-31, 
quote  the  restoration  of  the  son  of  the  widow  of  Nain 
(Luke  vii.  11-15)  as  an  actual  instance  of  such  a  proba- 
tion, and  lay  much  stress  upon  the  friendly  allusion  of 
Paul  to  Onesiphorus  (2  Tim.  i.  16-18  ;  iv.  9).  That  in 
this  last  passage  we  have  authority  for  and  an  example 
of  prayer  for  the  dead  can  by  no  means  be  proved, 
although  the  Roman  Church  lays  great  stress  on  this 
passage,  and  it  is  noticeable  that  Maurice,  Farrar,  Plump- 
tre,  Newman  Smyth,  and  others,  in  substance,  accept 
this  false  doctrine  of  prayers  for  the  dead. 

(7)  In  the  last  series  of  passages  which  they  cite,  they 
maintain,  that  it  is  taught  that  unbelief,  the  active  rejection 
of  Christ,  is  the  only  adequate  ground  of  condemnation. 
They  quote  Mark  xvi.  14-16;  John  iii.  18,  36;  xvi.  9; 
Rom.  X.  9-12  ;  Eph.  iv.  18  ;  2  Peter  iii.  3,  4  ;  i  John  iv.  3. 
They  maintain  that  there  can  be  no  condemnation  to 
those  who  had  no   opportunity  to   know  Christ  in  this 


192  FIRST  EPISTLE  GENERAL  OF  PETER. 

life,  and  who  could  not  therefore  reject  Him.  But  the 
teaching  of  Scripture  is  very  explicit.  Where  there  is  no 
life  in  Christ  there  is  death  and  the  manifestation  of  the 
wrath  of  God  (John  iii.  36).  Salvation  is  only  found  by 
faith  in  Christ.  The  teaching  of  John  iii.  5,  6;  i  John  v. 
II,  12;  Eph.  ii.  3,  12,  13;  Rom.  ii.  11-16,  is  decisive.  As 
long  as  men  are  not  in  saving  contact  with  Christ  they 
are  under  condemnation,  they  are  under  sin,  the  energy 
and  purity  of  the  divine  holiness,  the  zeal  of  His  holy 
will,  manifests  itself  upon  them  in  the  form  of  divine 
wrath.  There  are  indeed  different  degrees  of  guilt,  and, 
therefore,  different  degrees  of  punishment,  but  all  are 
under  condemnation.  Paul  lays  as  much  stress  on  the 
real  guilt  of  those  who  have  sinned  without  law,  as  of 
those  who  have  sinned  under  the  law  (Rom.  ii.  11-16), 
and  his  unanswerable  argument  is  that  all  men  are  sinful, 
and  as  such  are  under  condemnation,  and  therefore  need 
salvation. 


SPECIAL   INTRODUCTION 


SECOND   EPISTLE  GENERAL  OF  PETER. 


I.  TJie  Canonicity  of  the  Epistle.  The  right  of  this 
Epistle  to  belong  to  the  Canon  of  the  New  Testament  has 
been  questioned  by  many  modern  scholars^  on  the  ground 
(i)  that  there  is  not  sufficient  external  evidence  to  war- 
rant its  reception,  and  (2)  that  the  proof  of  its  genuine- 
ness is  unsatisfactory.  The  external  evidence  for  the 
early  recognition  of  2  Peter  is  certainly  weaker  than  in 
the  case  of  the  other  books  known  as  the  General 
Epistles,  but  this  can  be  explained  by  the  fact  that  this 
Epistle  was  not  widely  circulated  outside  of  its  own  im- 
mediate circle  of  churches  to  which  it  was  addressed.  We 
need  not  lay  any  stress  upon  the  supposed  allusions  to 
2  Peter  found  in  the  Apostolic  Fathers,  especially  in  the 
Epistle  of  Clement  (95  A.  D.),  as  suggested  by  Kirchhofcr, 
Dietlein,  and  Keil,  for  these  coincidences  are  evidently 
only  accidental.  They  suggest  a  possible,  may  be  a 
probable,  but  by  no  means  a  certain  reference  to  the 
Epistle.  It  is  highly  probable  that  both  Justin  Martyr 
(150  A.  D.)  and  Irenaeus  (180  A,  D.)  refer  to  2  Peter  iii.  8, 
but  this  cannot  be  positively  established.     The  fact  that 

'  De  Wette,  Neander,  Credner,  Reuss,  Mayerhoff,  Luecke,  Ewald,  Bleek, 
Huther,  Lechler,  Mangold,  the  Tuebingen  School  (Haur,  Schwegler,  Pfleid- 
erer,  Holtzmann,  Hilgenfeld),  Davidson,  Edwin  Abbott,  and  others. 
13  193 


194 


SECOND  EPISTLE  GENERAL  OE  PETER. 


2  Peter  is  not  found  in  the  Muratorian  Canon  (about 
1 70  A.  D.)  is  not  conclusive  against  the  Epistle  on  account 
of  the  imperfect  condition  of  this  fragment,  which  is  also 
equally  silent  concerning  i  Peter,  the  external  evidence 
of  whose  canonicity  is  of  the  very  strongest  kind.  Nor 
can  we  cite  the  omission  of  this  Epistle  in  the  Peshito,  as 
against  it,  for  the  Syrian  Bible  of  the  second  century 
omits  also  four  other  books  (2  and  3  John,  Jude,  the 
Apocalypse),  which  are  definitely  recognized  as  a  part  of 
the  New  Testament  by  the  Muratorian  Canon. 

The  first  writer  to  make  express  mention  of  2  Peter  is 
Origen  (230  A.  D.),  but  he  does  this  in  such  a  way  as  to 
show  that  the  book  was  well  known  in  his  time,  but  that 
some  doubted  its  genuineness.  Eusebius  (//.  if.  VI.  25) 
quotes  him  as  saying:  "Peter  has  left  one  Epistle 
universally  acknowledged  ;  let  there  be  a  second  also, 
but  that  is  controverted."  In  some  of  his  writings,  known 
to  us,  however,  only  through  the  Latin  translation  of 
Rufinus,  Origen,  at  various  times,  ascribes  this  Epistle  to 
Peter.  Firmilian,  bishop  of  Caesarea  in  Cappadocia,  a  co- 
temporary  of  Origen,  in  his  Epistle  to  Cyprian  (Ep.  75), 
speaks  of  Peter  as  having  "  anathematized  heretics,  and 
warned  us  to  avoid  them,"  words  which  can  only  refer  to 
2  Peter.  We  have  a  right,  therefore,  to  infer  that  at  the 
beginning  of  the  third  century,  in  Origen's  time,  the  belief 
of  the  church  was,  that  Peter  wrote  it.  Eusebius  (325 
A.  D.)  is  well  acquainted  with  the  Epistle,  but  places  it 
among  \.\\q  Antilcgomcna,  "  which  are,  nevertheless,  well 
known  and  recognized  by  most."  It  is  evident  that  Eu- 
sebius is  but  echoing  the  doubts  of  his  predecessors,  as 
we  have  every  reason  to  believe  that  all  the  books  in  our 
present  Canon  Avere  regarded  as  canonical  by  Eusebius 
himself.  Jerome,  a  half  century  later,  repeats  these 
doubts    of   his  predecessors,  but    elsewhere  accepts    the 


SPECIAL  INTRODUCTION.  195 

Epistle  as  a  part  of  the  Canon,  without  expressing  any 
doubt  of  its  authorship,  and  suggests  that  the  difference 
in  style  between  the  two  Epistles  of  Peter  may  be  ac- 
counted for  by  the  fact  of  Peter  having  used  different  in- 
terpreters. After  the  time  of  Eusebius  the  Epistle  was 
received  into  the  Canon,  and  is  attested  by  all  later 
writers,  and  is  contained  in  the  canon  of  Laodicea  (363 
A.  D.),  and  in  that  of  Carthage  (397  A.  D.).  This  verdict 
remained  undisturbed  until  the  revival  of  learning,  when 
Erasmus  and  Calvin  questioned  its  authenticity,  and  there- 
fore its  canonicity,  followed  later  by  such  scholars  as 
Grotius,  Scaliger,  Wetstein,  and  others,  and  by  so  many 
moderns.  The  external  evidence,  therefore,  though 
meagre,  is  strongly  in  favor  of  its  canonicity,  and  the 
reason  why  it  is  so  seldom  quoted  or  referred  to  during 
the  second  century  lies  evidently  in  its  narrow  circulation 
and  in  its  brevity. 

2.  TJie  Genuineness  of  tJie  Epistle.  The  internal  evi- 
dence in  favor  of  the  view  that  this  Epistle  is  a  genuine 
writing  is  very  strong. 

(i)  The  Epistle  professes  to  have  been  written  by 
Peter.  He  describes  himself  as  an  Apostle  of  Jesus  Christ 
(i.  i),  and  refers  to  his  former  Epistle  which  he  had  writ- 
ten to  these  same  readers  (iii.  i).  He  expects  soon  to 
die  (i,  13,  14),  even  as  Christ  had  signified  to  him  (i.  14, 
15;  John  xxi.  18,  19);  he  had  seen  Christ  in  person 
(i.  16),  was  present  at  the  Transfiguration  (i.  17,  18),  writes 
to  his  readers  to  remind  them  of  the  testimony  of  the 
prophets  and  the  teachings  of  the  Apostles  (iii.  i,  2),  and 
is  familiar  with  Paul's  letters  which  he  had  written  to 
these  churches  (iii.  15,  16).  All  these  personal  refer- 
ences are  so  natural,  in  such  perfect  harmony  with  the 
character  of  Peter,  that  they  constitute  one  of  the 
strongest  proofs  in  favor  of  the  genuineness  of  this  Epistle, 


196  SECOND  EPISTLE  GENERAL  OF  PETER. 

— yet  so  perverse  is  the  nature  of  the  human  mind,  when 
highly  critical  and  bent  on  attaining  a  certain  conclusion, 
that  critics  like  Mayerhoff,  De  Wette,  Credner,  Schweg- 
ler,  and  even  Neander,  have  laid  great  stress  on  this  fact 
as  an  argument  against  the  genuineness  of  the  Epistle. 
According  to  them,  this  anxiety  of  the  author  to  make 
himself  known  as  the  Apostle  Peter  points  to  the  con- 
clusion that  Peter  himself  did  not  write  it,  but  that  the 
letter  is  a  forgery. 

(2)  There  are  some  remarkable  undesigned  coinci- 
dences between  this  Epistle  and  the  speeches  of  Peter 
as  recorded  in  the  Acts.  This  argument  depends  on  the 
special  use  of  certain  Greek  words,  and  can  only  be  full}' 
appreciated  by  the  careful  Greek  student.^  The  peculiar 
value  of  this  kind  of  evidence  greatly  strengthens  the 
argument. 

(3)  A  careful  comparison  of  the  contents  of  this  Epis- 
tle with  that  of  i  Peter  shows  that  this  Epistle  must  have 
been  written  by  the  same  person  who  wrote  i  Peter. 
And  when  we  compare  minutely  the  actual  Greek  words 
used  this  evidence  becomes  still  stronger.^  In  spite  of 
these  remarkable  points  of  similarity  in  style  and  diction 
which  are  so  clearly  presented  by  these  two  Epistles, 
there  are  some  critics  who  refuse  to  accept  2  Peter  as  a 
genuine  letter  of  Peter,  for  the  very  reason  that  this 
second  Epistle  differs  so  much  in  style  and  diction  from 

>  Compare  2  Pet.  i.  i  and  Acts  i.  17  ;  2  Pet.  i.  7  and  Acts  iii.  12  ;  2  Pet. 
i.  17,  21  with  Acts  ii.  2 ;  2  Pet.  i.  21  with  Acts  iii.  21 ;  2  Pet.  ii.  i  with 
Acts  iv.  24 ;  2  Pet.  ii.  5  with  Acts  v.  28  ;  2  Pet.  ii.  8  with  Acts  ii.  23  ;  2 
Pet.  ii.  9  with  Acts  x.  2,  7  ;  2  Pet.  ii.  9  with  Acts  iv.  21  ;  2  Pet.  ii.  16,  18 
with  Acts  iv.  18  ;  2  Pet.  iii.  10  with  Acts  ii.  20 ;  2  Pet.  ii.  13,  15  with  Acts 
i.  18.  Only  one  of  the  above  coincidences  occurs  elsewhere  in  the  New 
Testament.  Professor  Lumby  (in  Speaker's  Coiiimetitarv,  vol.  4,  pp.  226, 
227)  has  developed  this  most  fully. 

'-'  Lumby,  Davidson,  and  Plumptre  have  developed  this  argument  very 
fully. 


SPECIAL  INTRODUCTION.  197 

the  first.^  But  no  matter  how  many  possible  points  of 
difference  may  be  traced,  and  no  matter  how  subjective 
these  may  be,  the  points  of  similarity  will  always  be  greater 
by  far,  and  the  argument  is  so  much  the  stronger,  because 
the  points  of  similarity  in  these  Epistles  are  undesigned. 
Ot^hers  lay  stress  on  the  difference  in  sentiment  between 
these  two  Epistles.^  But  this  last  need  not  occasion  any 
difficulty,  for  the  Epistles  were  written  with  different 
purposes. 

(4)  The  whole  position  assumed  by  Peter  with  reference 
to  the  errors  of  the  false  teachers  is  exactly  the  same  as 
set  before  us  in  the  Epistles  of  Paul.  It  must  therefore 
have  been  written  under  the  same  circumstances  and  at 
the  same  time,  and  not  a  half  a  century  later  when  other 
forms  of  false  teaching  had  arisen.^ 

'  Stress  has  been  laid  upon  the  foHowing  points  of  dissimilarity  :  (i)  They 
differ  in  the  titles  applied  to  God  the  Father  and  to  Christ ;  (2)  In  speaking 
of  Christ's  Second  Coming  different  expressions  are  used  ;  (3)  The  Second 
Epistle  differs  from  the  First  in  fondness  for  repetitions  of  words  and 
phrases  ;  (4)  The  particles  connecting  the  sentences  are  different ;  (5)  In 
quotations  from  the  Old  Testament,  the  Epistles  greatly  differ ;  (6)  The 
Second  Epistle  is  distinguished  by  poverty  of  language;  (7)  The  style  of 
the  First  is  fresh,  lively,  periodic  ;  that  of  the  Second,  flat,  cold,  heavy,  etc. 
What  is  most  surprising,  though  these  critics  may  agree  in  denying  the 
genuineness  of  2  Peter,  they  cannot  even  agree  on  the  very  points  at  issue 
Bleek,  who  lays  much  stress  on  this  point  of  difference  in  style  and  diction 
says :  "  The  Epistles  present  the  greatest  contrast  both  in  thought  and 
language.  The  main  difference  is,  that  the  language  of  the  First  Epistle  is 
somewhat  rough  and  Hebraizing,  while  that  of  the  Second  is  more  elegant 
and  better  Greek  ;  the  style  of  the  second  is  more  periodic,  while  in  the 
first  the  connection  of  sentences  is  simple,  and  even  clumsy."  Abbott  (£.v- 
positor,  1882),  who  also  denies  the  Petrine  origin  of  2  Peter,  on  the  other 
hand,  maintains  that  not  only  is  there  a  great  difl"erence  in  style  between 
the  two  Epistles,  but  the  writer  of  2  Peter  is  "  ignorant  of  the  ordinary 
Greek  idiom,"  the  Greek  being  infinitely  inferior  to  that  of  i  Peter. 

2  Even  Lechler  is  carried  away  by  this  theory  (Apostolic  and  Post-Apos- 
tolic Times,  vol.  2,  p.  159) :  "  For  these  reasons  we  are  unable  to  look  upon 
the  Second  Epistle  as  an  authoritative  source  of  Petrine  doctrine,  however 
grand  the  individual  thoughts." 

'  This  argument  has  been  fully  elaborated  by  Lumby. 


198  SECOND  EPISTLE  GENERAL  OF  PETER. 

(5)  Note,  too,  that  this  Epistle  is  worthy  to  be  classed 
among  the  inspired  writings  of  the  New  Testament.  It 
is  far  superior  to  the  writings  of  the  Apostolic  Fathers.^ 
We  therefore  can  rest  assured  on  internal  grounds  that 
this  Epistle  was  written  by  Peter  as  it  professes  to  be. 
Among  those  who  accept  this  Epistle  as  genuine  we  have 
such  scholars  as  Bengel,  Guericke,  Wiesinger,  Thiersch, 
Dietlein,  Luthardt,  Schaff,  Fronmueller,  Hofmann,  Keil, 
Spitta,  Alford,  Plumptre,  Lumby,  Plummer,  Cook,  Eadie, 
Wordsworth,  Sadler,  Salmon,  and  others. 

3.  The  Persons  Addressed.  The  letter  is  written  "  to 
them  that  have  obtained  a  like  precious  faith  with  us  in 
the  righteousness  of  our  God  and  Saviour  Jesus  Christ " 
(i.  i).  In  iii.  i  we  have  this  more  definite  information: 
"  This  is  now,  beloved,  the  second  epistle  that  I  write 
unto  you."  And  there  is  no  reason  why  we  should  ques- 
tion this  statement  that  this  letter  is  addressed  to  the 
same  persons  to  whom   he  sent  the   first.     As  was  the 


'  All  kinds  of  objections,  in  addition  to  what  have  been  named,  have  been 
raised  against  the  genuineness  of  this  Epistle,  (i)  Bleek,  Eichhorn,  Ewald, 
and  Davidson  object  to  the  manner  in  which  Peter  refers  to  the  Epistles  of 
Paul  (2  Peter  iii.  16),  calling  them  Scriptures,  proving,  as  they  maintain, 
that  this  letter  was  a  forgery  of  a  later  age.  But  Peter  is  not  speaking  of 
a  complete  collection  of  Paul's  letters,  for  evidently  his  reference  is  to  the 
Epistle  to  theGalatians,  tothe  Colossians,  and  to  the  Ephesians,  and  even  if 
Peter  calls  them  Scriptures,  this  is  nothing  less  than  what  Paul  contends 
they  are  (i  Cor.  xiv.  37).  (2)  Bleek  and  others  object  to  the  expression 
"holy  mount"  (2  PeL  i.  18)  as  if  it  betrayed  a  post-Apostolic  age.  (3)  Dr. 
Abbott  {Expositor,  1882)  undertook  to  prove  that  the  writer  of  this  Epistle 
borrowed  from  the  Antiquities  of  Josephus,  a  work  published  in  93  A.  D., 
and  therefore  the  author  could  not  be  Peter.  Even  Farrarand  Hatch  were 
carried  away  by  the  sophistical  argument,  but  Abbott's  theory  has  been 
utterly  demolished  by  Dr.  Warfield  [Soittlicnt  Presbyterian  Review,  April, 
1883),  and  by  Dr.  Salmon  ilntrod.  pp.  497-508),  who  remarks  :  "It  was  not 
until  I  carefully  examined  the  matter  for  myself  that  I  arrived  at  the  con- 
viction that  Dr.  Abbott's  discovery  was  merely  that  of  a  mare's  nest."  (4) 
Another  objection,  strongly  insisted  on,  is  the  use  which  the  writer  of  this 
Epistle  makes  of  the  Epistle  of  Jude.    But  this  we  will  discuss  further  on. 


SPECIAL  INrKODUCTIOiV.  199 

first,  so  this  letter  is  written  for  both  Jews  and  Gentiles  ; 
his  readers  were  also  acquainted  with  the  writings  of  Paul 
(iii.  15,  16),  were  familiar  with  the  Old  Testament  (i.  19-21  ; 
ii.  5-7,  15),  and  were  living  among  the  Gentiles  (ii.  18). 
We  have  a  right,  therefore,  to  conclude  that  this  letter 
was  written  to  the  Christian  Churches,  composed  of  Chris- 
tian Jews  and  Gentiles,  scattered  through  Asia  Minor. 

4.  Time  of  Writing.  The  Epistle  itself  gives  us  only  a 
few  hints  as  to  the  time  it  was  written,  (i)  It  was  written 
after  his  first  letter  (iii.  i)  ;  (2)  shortly  before  Peter's  death 
(i.  14,  15);  (3)  before  the  destruction  of  Jerusalem  (70 
A.  D.),  for  there  is  not  the  slightest  reference  to  this 
event.  If  we  accept  the  view  that  Peter  perished  in  the 
great  Neronian  persecution  which  broke  out  in  July  64 
A.  D.,  this  would  fix  the  time  of  the  Epistle  as  64  A.  D. 
It  is  highly  probable  that  it  was  written  within  a  year  of 
the  time  of  the  writing  of  his  first  letter. 

5.  Place  of  Writing.  The  place  of  composition  has 
also  been  a  matter  of  much  dispute.  But  if  we  assume, 
as  there  is  every  reason  to  do  so,  that  Peter  after  writing, 
his  first  Epistle  about  63  A.  D.,  left  Babylon  on  the 
Euphrates  and  made  a  journey  to  Rome,  there  is  every 
probability  in  its  favor  that  Peter  wrote  his  second  letter 
at  Rome,  shortly  before  his  death,  an  opinion  accepted 
by  most  commentators. 

6.  Aim  of  tJic  Epistle.  The  design  of  the  Epistle,  ac- 
cording to  iii.  17,  18,  was  twofold  :  (i)  to  warn  against 
false  teachers,  and  (2)  to  exhort  his  readers  to  make  prog- 
ress in  holiness.  The  character  of  these  heresies  "  of 
perdition  "  (ii.  i)  and  of  "  mockery  "  (iii.  3)  are  very  graph- 
ically described  in  chapters  two  and  three,  and  the  ex- 
hortation to  holiness  consists  in  "  stirring  up  their  sincere 
mind  by  putting  them  in  remembrance  "  (i.  13  ;  iii.  i)  of 
the   words  spoken  by   the   holy  prophets   and    by    the 


200  SECOND  EPISTLE  GENERAL  OF  PETER. 

Apostles  (iii.  2),  and  takes  the  special  form  of  urging  them 
(i)  to  ''  give  more  diligence  to  make  their  calling  and 
election  sure ''  (i.  10) ;  (2)  to  "  give  diligence  that  they 
may  be  found  in  peace,  without  spot  and  blameless  in  his 
sight  "  (iii.  14),  and  (3)  to  "grow  in  the  grace  and  knowl- 
edge of  our  Lord  and  Saviour  Jesus  Christ"  (iii.  18). 

7.  Original  Language  of  the  Epistle.  The  language  in 
which  this  Epistle  was  written  was  undoubtedly  Greek. 
Peter  knew  Greek  and  his  readers  Avere  familiar  with  it. 
There  is  no  reason  whatever  for  the  opinion  that  the 
Epistle  was  originally  written  in  Aramaic,^  and  afterwards 
translated  into  Greek. 

8.  Contents.  The  following  brings  out  very  clearly 
the  nature  of  the  contents  of  this  Epistle. 

I.  2  Peter  i.  1,2.     Introduetion. 

1.  Salutation  and  Prayer  of  Blessing  (i,  2). 

II.  2  Peter  i.  3-21.     Exhortations  to  Spiritual  Progress 
eon  firmed  by  the  Seeond  Coining  of  Christ. 

2.  Exhortation  to  make  progress  in  the  Spiritual 

Life  (3-1 1). 

3.  These    Exhortations  confirmed    by    the  cer- 

tainty of  the  Power  and  of  the  future  Com- 
ing of  Christ  (12-21). 

III.  2  Peter  ii.  1-22.     False  Teaehers  shall  arise. 

4.  General  Description   of  False   Teachers  who 

shall  arise  (1-3). 

5.  God  will  surely  punish  these  Wicked  Persons 

(4-1 1). 

6.  Further    Description    and    Denunciation    of 

these  False  Teachers  (12-22). 

IV.  2  Peter  iii.  1-18.      The   Certainty  of  Christ's  Seeond 

Coming  and  its  Lessons. 

«  Advocated  by  \\.mg,Did  St.  Peter  Write  in  Greek  ?    Cambridge,  1871. 


SPECIAL  INTRODUCTION.  20 1 

7.  The  Certainty  of  Christ's  Coming  established 

against  Scoffers  (1-7). 

8.  Fuller  Refutation  of  these  Scoffers  (8-13). 

9.  Exhortation  based  on  the    Nearness  of  the 

Final  Consummation  (14-18). 

9.  Relation  of  2  Peter  to  the  Epistle  of  Jnde.  The  re- 
semblance between  2  Peter  ii.  i — iii.  3  and  Jude  4-18  is 
so  remarkable  that  there  seems  to  be  some  close  connec- 
tion between  these  two  Epistles.  Four  theories  have 
been  proposed  to  explain  this  relation. 

(i)  That  both  writers  drew  from  some  common  docu- 
ment, written  in  some  other  language  than  Greek.l  But 
there  have  been  very  few  advocates  of  this  theory,  and  it 
is  nothing  else  than  an  ingenious  hypothesis. 

(2)  That  Peter  made  use  of  the  Epistle  of  Jude.  This 
is  the  opinion  most  generally   accepted  in   recent  times.^ 

'  This  view  was  first  advocated  by  Bishop  Sherlock,  who  thought  it  highly 
probable  that  both  Peter  and  Jude  had  "  translated  from  some  old  He- 
brew (Aramaic)  book,  which  will  account  for  the  difference  of  language  be- 
tween them,  and  the  great  agreement  in  their  images  and  idea."  See  David- 
son's Iiitivd.  to  the  New  Testament,  vol.  3,  pp.  402,  403  ;  also  Gloag,  lutrod. 
to  tlie  Catliotic  Epistles,  pp.  242,  243  ;  Sherlock,  Discourses,  vol.  4,  pp.  129  ff. 

2  It  has  been  adopted  by  Eichhorn,  Hug,  Neander,  De  Wette,  Mayerhoff, 
Credner,  Ewald,  Guericke,  Brueckner,  Harless,  Reuss,  Lechler,  Philippi, 
Hilgenfeld,  Bleek,  Wiesinger,  Weiss,  Holtzmann,  Mangold,  Huther,  and 
others,  among  the  German  theologians,  and  among  the  English,  by 
Davidson,  Alford,  Farrar,  Plumptre,  Eadie,  Salmon,  and  others.  The 
following  reasons  have  been  given  for  this:  (i)  "The  phraseology 
of  Jude  is  simpler  than  that  of  Peter  which  is  more  artificial,  rhetori- 
cal, paraphrastic,  and  amplified"  (Davidson).  Both  De  Wette  and 
Davidson  give  numerous  illustrations  to  prove  this  statement,  but 
Brueckner,  who  also  favors  the  priority  of  Jude,  says  that  all  these  ex- 
amples are  far-fetched  and  overdrawn,  and  Davidson  himself  is  com- 
pelled to  say,  "  In  adopting  the  originality  of  Jude,  it  is  not  necessary  to 
suppose  that  Peter  was  a  mere  copyist.  Peter  still  appears  as  an  original 
writer.  His  individuality  is  not  obscured."  (2)  "  Expressions  occurring  in 
Jude's  Epistle  are  altered  in  a  very  singular  manner "  (Davidson).  These 
changes  occurring  in  the  Greek  for  the  words  rocks  f'Jude  12  ;  2  Peter  ii. 
13),  love-feasts  (Jude  12 ;  2  Pet.  ii.  13),  clotids  ivithout  water  ('Jude  12  ;  2  Pet. 


202  SECOND  EPISTLE  GENERAL  OF  PETER. 

But  all  the  arguments  adduced  in  favor  of  this  view  are 
very  unsatisfactory. 

(3)  A  third  theory  supposes  that  Jude  made  use  of  the 
Epistle  of  Peter.  This  view  has  been  advocated  by  many 
scholars,  and  is  still  maintained  by  many  recent  com- 
mentators, although  Holtzman  calls  it  "an  abandoned 
hypothesis."  ^     But  all  the  arguments  presented  to  prove 

ii.  17J,  are,  however,  of  such  an  immaterial  character  that  the  argument 
can  be  used  either  way,  and  in  either  case  is  of  httle  value.  (3)  "The  pas- 
sages 2  Pet.  ii.  4,  II  become  clear  only  from  Jude  6,  9,  and  are  manifestly 
taken  from  that  passage"  (De  Wette).  This  is  a  mere  begging  of  the 
question,  and  proves  nothing  either  way,  for  2  Pet.  ii.  4  is  not  obscure,  and 
2  Pet.  ii.  II,  as  well  as  Jude  9,  doubtless  refer  to  a  tradition  well  known  to 
the  readers  of  both  Epistles.  (4)  "  The  course  of  thought  in  Jude  is  firm 
and  distinct,  whilst  in  2  Peter  it  is  wavering  and  unsteady,  like  that  of  an 
imitator"  (De  Wette).  But  Gloag  correctly  remarks  :  "This  feature  is  so 
entirely  subjective  that  it  is  differently  appreciated  by  different  critics  ; 
while  some  regard  it  as  a  mark  of  originality  in  Jude,  others  regard  it  as  a 
mark  of  originality  in  Peter."  (5)  "  The  opponents  described  and  denounced 
in  Jude  are  distinctly  portrayed  ;  but  in  2  Peter  the  picture  is  not  clear " 
(Daviusox).  But  this  very  argument  proves  the  friorify  of  2  Peter,  and  not 
of  the  Epistle  of  Jude.  During  the  interval  between  the  composition  of  2 
Peter  and  the  Epistle  of  Jude,  these  heresies  had  developed  themselves 
more  sharply.  (6)  "  It  is  not  so  probable  that  Jude  should  have  extracted  a 
very  brief  epistle  from  a  larger  one,  as  that  the  writer  of  the  longer  should 
have  used  the  shorter"  (Davidson).  But  little  stress  need  be  laid  upon 
such  a  subjective  opinion. 

'  It  has  been  adopted  by  Huther,  Michaelis,  Bengel,  Stier,  Hengstenberg, 
Dietlein,  Thiersch,  Doellinger,  Hofmann,  Luthardt,  Fronmueller,  Spitta, 
Wordsworth,  Mansel,  Plummer,  Lumby,  and  others.  Gloag  gives  an  ex- 
cellent summary  of  the  reasons  assigned  for  the  priority  of  2  Peter,  (i) 
"  What  was  future  when  Peter  wrote,  was  present  when  Jude  wrote  "  (so 
Hengstenberg,  Fronmueller,  Keil,  Lumby,  Plummer,  Wordsworth,  Spitta). 
Compare  especially  2  Peter  ii.  1-3  with  Jude  4 ;  and  2  Pet.  iii.  1-4  with 
Jude  17,  18.  This,  however,  does  not  prove  that  Jude  made  use  of  2  Peter, 
but  simplj'  demonstrates  that  2  Peter  ^^as  written  some  time  before,  and 
that  there  was  a  possibility  of  Jude  having  seen  it.  (2)  In  Jude  17,  18 
("  Remember  ye  the  words  which  have  been  spoken  before  by  the  apostles 
of  our  Lord  Jesus  Christ ;  how  that  they  said  to  you,, In  the  last  time  there 
shall  be  mockers,  walking  after  their  own  ungodly  lusts  ")  we  have  a  direct 
reference  to  2  Pet.  iii.  3  ("  Knowing  this  first,  that  in  the  last  days 
mockers  shall  come  with  mockery,  walking  after  their  own  lusts  ").  It 
does  seem  as  if  there  was  here  a  direct  quotation  from  2  Peter,  but  it  is  far 


SFE  CIA  L  INTR  OD  UC  TION. 


:o3 


that  Judc  has  made  use  of  2  Peter  are  unsatisfactory 
to  the  writer.  What  they  do  prove  is  the  priority  of  2 
Peter,  but  nothing  more. 

(4)  The  fourth  theory  is  that  Peter  and  Jude  wrote 
independently  of  each  other.  This  view  has  been  pre- 
sented under  various  forms.-^  Olshausen  and  Ausfusti 
would  explain  the  resemblance  by  the  fact  that  Jude 
and  Peter  may  have  corresponded  together,  or  may  have 
seen  each  other,  and  talked  the  matter  over  together. 
When  Gloag  and  Alford  raise  the  objection  that  those 

more  natural  and  probable  that  Jude  here  refers  to  the  oral  teaching  which 
his  hearers  had  heard  from  the  lips  of  the  Apostles  who  had  visited  them 
in  their  journeyings  ("the  words  which  have  been  spoken  before  bv  the 
apostles").  (3)  "In  Jude's  Epistle  moral  corruption  appears  to  be  in  a 
more  advanced  state."  (Compare  especially  2  Pet.  ii.  1-3  with  Jude  4,  8,  10, 
13,  16.)  The  evil  teaching  of  which  Peter  speaks  has  already  in  Jude  found 
its  natural  consequence  of  evil  doing.     This  indeed  proves  the  priority  of 

2  Peter,  but  does  not  prove  that  Jude  made  use  of  it.  (4)  Jude  elaborates 
some  of  the  passages  of  Peter.  (Compare  2  Pet.  ii.  4  with  Jude  6  ;  2  Pet. 
ii.  6  with  Jude  7  ;  2  Pet.  ii.  11  with  Jude  9  ;  2  Pet.  ii.  17  with  Jude  12.)  (See 
my  Studies  in  the  Book,  vol.  i,  p.  100.)  Lumby  develops  this  very  fully. 
But  after  all  this  proves  nothing,  as  it  is  more  than  counterbalanced  by 
more  numerous  instances  of  expansion  in  parallel  passages  in  2  Peter. 

1  .\Ithough  there  are  many  points  of  resemblance  between  2  Pet.  ii.  i— iii 

3  and  Jude  4-18,  there  are  also  remarkable  points  of  difference.  A  careful 
comparison  of  these  two  passages  brings  out  clearly  the  folowing  diver- 
gences : 

2  Peter,  Jude. 

ii.  I.  There  shall  be  false  teachers.         4.  Ungodly  men  ai'e  crept  in. 

ii.^  2,  3.  Their  method  of  working.  No  mention. 
No  mention.  5.  Destruction  of  Israelites, 

ii.  5.  Destruction  by  Flood.  No  mention, 
ii.  6.  No  mention  of  the  sin.  7.  The  sin  of  Sodom, 

ii.  7.  The  deliverance  of  Lot.  No  mention, 
ii.  II.  Angels  rail  not  at  dignities.  9.  Michael  rails  not  at  the  devil. 

No  mention.  ii.  Reference  to  Cain. 

No  mention.  ir.  Reference  to  Korah. 

No  mention.  14.  Reference  to  prophecy  of  Enoch 

ii.  20-22.  Warning.  No  reference. 

iii.  3,  4.  Scorners  deny  the  Second  18.  No  reference  to  Second  Advent. 
Advent 


204  SECOND  EPISTLE  GENERAL  OF  PETER. 

who  hold  such  a  view  must  be  advocates  of  the  mechan- 
ical view  of  inspiration,  they  simply  aim  to  bring  dis- 
credit upon  this  view,  without  giving  any  genuine  reasons 
against  it,  for  it  has  not  been  proved  by  those  who  main- 
tain the  priority  of  Jude  or  by  those  who  hold  to  the 
priority  of  Peter,  that  these  passages  "  are  so  similar 
that  it  must  follow  that  the  one  borrowed  from  the  other, 
or  that  both  made  use  of  a  common  document  "  (Gloag). 
In  spite  of  all  that  has  been  written  on  this  subject  we 
hold  that  the  difference  between  the  two  sections  ^  are 
so  great,  and  of  such  a  peculiar  character,  that  it  seems 
impossible  that  Jude,  at  the  time  of  the  writing  of  his 
Epistle,  could  have  used  2  Peter.  Further  let  it  be  care- 
fully noted  that  the  resemblance  between  the  two  pas- 
sages, on  which  so  much  stress  has  been  laid,  consists 
mainly  and  largely  in  the  examples  and  illustrations 
cited,  and  not  so  much  in  the  words  used.  If  we  can 
account  for  the  resemblances  which  are  so  evident,  in 
some  other  way,  we  need  not  insist  that  Jude  made  a 
slavish  use  of  Peter,  for,  as  has  already  been  shown,  the 
priority  of  2  Peter  is  undoubtedly  established.  Neither 
writer  copied  from  the  other,  nor  is  it  at  all  likely  that 
Jude  had  ever  seen  the  Epistle  of  Peter,^  but  as  the 
errors  against  which  they  both  wrote  were  of  the  same 
general  character,  differing  only  as  the  bud  differs  from 
the  flower,  or  the  blossom  from  the  fruit,  and  as  the 
persons  to  whom  they  wrote  had  received  the  same  kind 
of  instruction,  and  were  familiar  with  the  same  tradi- 
tions which  had  been  delivered  to  them  by  the  Apostles 
themselves  (i    Cor.  xi.  2 ;  2   Thess.  ii.  15),  especially  the 

1  See  table  given  in  last  note. 

"^  Even  if  he  had,  this  would  not  in  any  way  interfere  either  with  the 
authenticity  or  inspiration  of  2  Peter,  or  of  the  Epistle  of  Jude,  for  there 
was  much  in  the  oral  preaching  and  teaching  of  the  Apostles  that  was 
common  to  all. 


SPECIAL  INTRODUCTION.  205 

prophetical  application  of  the  Old  Testament  history  and 
illustrations  to  New  Testament  times,  it  need  not  sur- 
prise us  that  in  writing  against  these  pernicious  heresies 
and  abominations  they  both  should  follow  the  same  gen- 
eral line  of  thought  and  both  "remind  the  early  believers 
of  those  Scripture  characters  whose  examples  as  warnings 
had  been  inculcated  amongst  all  the  churches  as  part  of 
the  Apostolic  teaching  "  (Sadler). ^ 

10.  Select  Literature.  In  addition  to  the  literature 
given  on  the  Catholic  Epistles  in  general,  pp.  vii,  viii,  and 
on  I  Peter,  p.  10 1,  we  would  call  attention  to  the  follow- 
ing : 

Dietlein,  Der  Ziveite  Brief  Petri  ausgelegt,  Berlin, 

1851. 
Lillie,  The  Second  Epistle  of  Peter,  the  Epistles  of 
foJin  and  Judas,  and  the  Revelation,  New  York, 
1854. 
Spitta,  Der  Zzveite  Brief  des  Petrus  jcnd  der  Brief 
des  Judas,  Halle,  1885. 
The  best    commentaries    on    the    Greek   text    of    the 
Second  Epistle  of  Peter  are  by  Fronniueller,  Huther,  and 
Keil,  and  on  the  English  text  by  Plumptre,  Pluvuncr,  and 
Lumhy  in  the  Speaker's  Commentary. 

1  Wordsworth  :  "  It  would  be  erroneous  to  assert,  that  St.  Jude  had 
merely  copied  a  large  portion  of  St.  Peter.  It  ought  rather  to  be  said,  that 
the  Holy  Spirit  often  repeated  by  one  Prophet  what  He  had  said  by 
another,  and  that  He  often  repeated  by  a  third  Evangelist  what  He  had 
written  before  by  the  other  two  ;  and  that  he  does  this  for  greater  con- 
lirniation  of  what  He  had  said  ;  .  .  .  and  so,  for  like  reasons,  He  repeats 
by  St.  Jude,  not  however  without  some  modifications  and  additions,  what 
He  had  a'ready  declared  by  St.  Peter.  He  has  thus  set  His  seal  on  St. 
Peter's  Second  Epistle,  and  has  shown  that  the  prophecies,  which  He 
Himself  there  uttered,  have  been  fulfilled." 


THE  SECOND  EPISTLE  GENERAL  OF  PETER. 


CHAPTER   I. 
I.  Salutation  and  Prayer  of  Blessing. 

I,  z  Simon  Peter,  a  servant  and  apostle  of  Jesus  Christ,  to  them  that 
have  obtained  a  like  precious  faith  with  us  in  the  righteousness  of  our  God 
and  Saviour  Jesus  Christ :  Grace  to  you  and  peace  be  multiplied  in  the 
knowledge  of  God  and  of  Jesus  our  Lord. 

I.  Simon  Peter.  In  the  first  Epistle  we  have  only  the 
one  name  Peter  given.  The  use  of  this  double  name  is  a 
proof  of  the  genuineness  of  the  Epistle,  especially  if  we  ac- 
cept the  spelling  Syineon,  for  a  forger  would  have  used  only 
the  form  Peter,  as  in  the  first  Epistle.  Simon  or  Symeon 
(Acts  XV.  14)  was  his  original  Jewish  name.  Christ  sur- 
named  him  Peter  (Greek)  or  Cephas  (Aramaic),  both  sig- 
nifying Roek.  He  probably  here  combines  both  names 
because  the  churches  to  which  he  wrote  were  mixed 
churches,  the  Jews  knowing  him  by  his  Jewish  name,  the 
Gentiles  by  his  Christian  name.  For  the  life  of  Peter, 
see  Introduction  to  i  Peter,  pp.  93-97.  A  servant.  Greek 
bondservant,  one  bought  with  a  price  (i  Cor.  vi.  20  ;  vii.  23), 
who  belongs  to,  and  must  be  continually  engaged  in,  the 
service  of  his  Master  Jesus  Christ.  (See  Rom.  i.  i  ;  Phil, 
i.  I.)  And  apostle.  (See  notes  on  i  Pet.  i.  i.)  Servant 
expresses  the  more  general  relation  of  dependence  in  his 
ofifice,  while  Apostle  has  reference  more  to  the  dignity  of 
his  official  relation.     To  them  that  have  obtained.     The 

Greek  word  used  for  obtained  implies  that  the  faith  which 

207 


2o8  SECOND  EPISTLE  GENERAL  OF  PETER.        [i.  i,  2. 

they  had  was  a  gift  of  grace,  given  to  them  without  any 
merit  or  agency  on  their  part.  They  were  the  elect  so- 
journers of  the  Dispersion  to  whom  the  first  Epistle  had 
been  written  (2  Peter  iii.  i  ;  i  Peter  i.  i).  (See  Introdxiction 
to  2  Peter.)  A  like,  precious.  One  Greek  word,  ^^?/rt://;/- 
precious,  in  honor,  worth,  and  power.  Faith.  To  be 
taken  here  both  objectively  and  subjectively,  not  simply 
objectively  as  referring  to  the  truths  which  have  been  re- 
vealed, as  held  by  most  modern  Commentators  (Huther, 
Brueckner,  Besser,  Wiesinger,  Fronmueller,  Alford,  and 
others).  We  must  emphasize  here  also  its  subjective  as- 
pect by  which  the  truth  is  savingly  apprehended.  (See 
i.  5.)  So  also  Bengel:  "  Faith  has  its  precionsness,  as 
laying  hold  on  precious  promises  (i.  4)."  With  us.  With 
lis  Apostles  (so  Calvin,  Bengel,  Brueckner,  Fronmueller, 
etc.),  but  better  zvith  us  Jewish  Christians  (so  Dietlein, 
Huther,  Besser,  Alford,  Wordsworth,  Wiesinger,  etc.). 
In  the  righteousness.  It  is  best  to  regard  this  righteous- 
ness as  the  object  of  our  faith.  BENGEL  rightly  remarks  : 
*'  This  righteousness  of  God  precedes  faith  ;  for  the  faith 
depends  on  the  righteousness ^  It  is  the  whole  divine  plan 
of  salvation  in  Jesus  Christ,  especially  in  its  method  of 
originating  and  preparing  a  righteousness  that  might 
avail  for  us,  through  the  active  and  passive  obedience  of 
Christ.  (So  Bengel,  Gerhard,  Lillie,  and  others.)  Of  our 
God  and  Saviour  Jesus  Christ.  Jesus  is  here  spoken  of 
as  being  both  God  and  Saviour,  an  express  declaration  of 
the  Godhead  of  Christ  (so  Beza,  Gerhard,  Dietlein,  Schott, 
Hofmann,  Wordsworth,  and  others).  Others  (Wiesinger, 
Brueckner,  Fronmueller,  Huther,  Alford,  Lumby,  margin 
of  R.  V.)  incorrectly  maintain  that  two  subjects  are  men- 
tioned, God  the  Father  and  the  Saviour  Jesus  Christ. 

2.  Cirace  to  you  and  peace  be  multiplied.     (See  notes  on 
I   Peter  i.  \.)     In  the  knowledge  of  God.     "  This  is  life 


I.  3.]  CHAPTER  I.  209 

eternal,  that  they  should  know  Thee  the  only  true  God, 
and  Him  whom  thou  didst  send,  even  Jesus  Christ  "  (John 
xvii.  3).  Through  this  knowledge  believers  escape  the 
defilements  of  the  world  (2  Peter  ii.  20),  and  all  increase 
in  grace  is  effected  by  a  deeper  knowledge.  The  Greek 
word  is  emphatic  {cpigiiosis)  signifying  *'  a  steady  growth 
in  knowledge,  an  advance  step  by  step,  not  knowledge 
matured  but  ever  maturing  "  (LUMBY).  Peter  uses  this 
word  four  times  in  this  Epistle  {here,  i.  3,  8 ;  ii.  20). 
It  designates  practical,  confiding  knowledge.  And  of 
Jesus  our  Lord.  An  unusual  expression  found  only  here 
and  in  Rom.  iv.  24.  A  forger  would  have  written  "  Lord 
Jesus,"  or  "Jesus  Christ  our  Lord,"  or  "  Christ  Jesus  our 
Lord." 

2.  Exhortations  to  Make  Progress  in  the 

Spiritual  Life. 

3-11.  Seeing  that  his  divine  power  hath  granted  unto  us  all  things 
that  pertain  unto  life  and  godliness,  through  the  knowledge  of  him  that 
called  us  by  his  own  glory  and  virtue  ;  whereby  he  hath  granted  unto  us 
his  precious  and  exceeding  great  promises  ;  that  through  these  ye  may 
become  partakers  of  the  divine  nature,  having  escaped  from  the  corruption 
that  is  in  the  world  by  lust.  Yea,  and  for  this  very  cause  adding  on  your 
part  all  diligence,  in  your  faith  supply  virtue  ;  and  in  your  virtue  knovid- 
edge ;  and  in  your  knowledge  temperance  ;  and  in  your  temperance 
patience;  and  inyour  patience  godliness  ;  and  in  yojir  godliness  love  of 
the  brethren  ;  and  in  your  love  of  the  brethren  love.  For  if  these  things 
are  yours  and  abound,  they  make  you  to  be  not  idle  nor  unfruitful  unto  the 
knowledge  of  our  Lord  Jesus  Christ.  For  he  that  lacketh  these  things  is 
blind,  seeing  only  what  is  near,  having  forgotten  the  cleansing  from  his 
old  sins.  Wherefore,  brethren,  give  the  more  diligence  to  make  your  call- 
ing and  election  sure  :  for  if  ye  do  these  things,  ye  shall  never  stumble  : 
for  thus  shall  be  richly  supplied  unto  you  the  entrance  into  the  eternal 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ. 

3.  This  section  is  noted  for  its  majestic  eloquence. 
Verses  3,  4  serve  as  an  introduction,  showing  what  God 
does  for  believers ;  in  verses  5-7  the  steps  in  the  ladder 

14 


210  SECOND  EPISTLE  GENERAL  OF  PETER.        [1.3,4. 

of  grace  are  made  clear ;  in  verses  8,  9  the  reasons  for  the 
exhortation  are  given  ;  in  verses  10,  11  the  exhortation  is 
resumed  and  applied  to  the  heart  and  conscience.  Seeing 
that.  "  Forasmuch  as,"  the  Greek  particle  beginning  a 
new  introductory  paragraph, — a  long  sentence  in  which 
there  is  no  stop  or  period,  until  at  the  end  of  verse  7. 
The  punctuation  of  the  A.  V.,  as  well  as  of  the  Revised 
Version,  which  connects  verses  3,  4  more  closely  with 
what  precedes  than  with  what  follows,  is  erroneous,  and 
misses  the  exact  thought  of  the  writer.  Such  a  construc- 
tion is  against  the  analogy  of  all  the  Epistles  in  the  N.  T., 
in  which  the  superscription  always  closes  with  a  benedic- 
tion. His  divine  power.  Of  Jesus  our  Lord  and  God. 
Hath  granted  unto  us  all  things  that  pertain  unto  life 
and  godliness.  Gerlach  :  "  The  Divine  Power  has 
given  unto  us  all  things  necessary  for  regeneration  and 
holiness,  so  that  the  Christian  has  no  excuse."  Life  which 
is  implanted  through  regeneration  in  Baptism  indicates 
the  condition  in  which  the  believer  is,  goeiliness  refers  to 
his  conduct,  the  evidence  that  he  has  life  in  God.  All 
things  that  pertain  to  both  these  aspects  of  the  Christian 
life  come  to  us  through  the  divine  power  of  Jesus.  Peter 
lays  stress  upon  goeiliness,  the  word  occurring  four  times 
in  this  Epistle  {here,  i.  6,  7;  iii.  ii).  Through  the  knowl- 
edge of  him  that  called  us.  The  calling  is  always  ascribed 
to  God  the  Father,  as  in  i  Pet.  i.  15  ;  ii.  9 ;  2  Pet.  i.  10, 
and  is  proof  of  His  love  to  us.  By  his  own  glory  and 
virtue.  Some  ancient  authorities  read  through  glory  and 
virtue.  By  glory  is  meant  the  very  essence  and  nature 
of  the  Godhead,  by  virtue  is  meant  the  activity  of  God, 
the  divine  power  by  which  the  sah^ation  to  which  we  are 
called  is  effected.  Bengel:  "The  Divine  glory  confers 
life  (Rom.  vi.  4)  ;  the  Divine /c'tcrr  confers  godliness."" 
4.  Whereby.     That  is,  through  His  glory  and  divine 


I.  4-1  CHAPTER  I. 


211 


power.  He  hath  granted  unto  us  his  precious  and  ex- 
ceeding  great  promises.  These  promises  form  the  very 
essence  of  the  Gospel,  and  do  not  refer  to  the  O.  T. 
prophecies  and  promises,  nor  simply  to  the  N.  T.  proph- 
ecies and  promises  of  the  coming  of  Christ  and  of  the 
future  consummation  of  the  kingdom  (2  Pet.  iii.  13),  but 
more  especially  to  the  promised  riches  themselves  which 
God  offers  and  bestows  upon  all  who  believe  in  Christ, — 
redemption  and  atonement,  regeneration,  justification, 
adoption,  union  with  God,  and  eternal  life, — as  an  earnest 
of  still  greater  riches  to  come.  That  through  these. 
These  does  not  refer  to  the  *'  all  things  that  pertain  unto 
life  and  godliness  "  (verse  3)  (so  Calvin,  De  Wette,  Brueck- 
ner,  Hofmann,  Lumby,  etc.),  nor  to  "  glory  and  virtue," 
(verse  3)  (Bengel),  but  to  the  promises  just  spoken  of 
(Huther,  Dietlein,  Wiesinger,  Alford,  etc.).  Ye  may 
become  partakers  of  the  divine  nature.  For  even  now 
in  this  life  we  become  partakers  of  this  divine  nature 
by  regeneration  through  baptism,  and  through  faith  in  the 
Gospel  message.  Just  as  Christ  had  to  become  a  par- 
taker of  human  nature  (Heb.  ii.  14),  in  order  that  His 
work  might  avail  for  iis  before  God,  so  likewise  must  we 
become  partakers  of  His  divine  nature  and  become  united 
to  Him,  if  we  would  be  saved  by  His  righteousness,  for  we 
must  become  "  partakers  of  His  holiness  "  (Heb.  xii.  10). 
(See  also  notes  on  i  Pet.  i.  23.)  This  communion  with 
Christ  and  God  begins  in  our  regeneration  through  Bap- 
tism. Having  escaped  from  the  corruption  that  is  in  the 
world  by  lust.  This  corruption  has  its  origin  in  evil 
lust,  and  has  its  sway  in  the  world.  (See  notes  on  James 
1.  14,  15  and  I  John  ii.  16,  17.)  Peter  refers  not  only  to 
the  actual  sins  of  men  and  their  personal  corruption,  but 
also  to  original  sin,  the  corruption  of  our  nature  which 
has  been  transmitted  from  Adam  to  every  human  being 


212  SECOND  EPISTLE  GENERAL  OF  PETER.  [1.5, 

by  our  natural  birth,  and  from  which  we  can  only  escape 
by  "  becoming  partakers  of  the  divine  nature  "  by  our 
spiritual  birth  or  regeneration.  Moral  corruption  leads  to 
corruption  or  destruction  (2  Pet.  ii,  12),  and  he  who  would 
escape  this  last  must  flee  from  the  first. 

5.  Yea,  and  for  this  very  cause.  For  this  very  reason 
that  Christ  has  granted  us  all  things  pertaining  "  unto  life 
and  godliness  "  (verse  3),  and  given  us  His  precious  Gospel 
promises  (verse  4).  The  last  verse  ought  to  end  with  a 
semicolon,  for  the  Apostle  has  not  yet  finished  his  sen- 
tence, which  ends  only  with  verse  7.  Adding  on  your 
part.  One  unique  Greek  word  meaning  "  to  bring  in  by 
the  side  of,"  more  exactly  rendered  contributing.  As  God 
does  His  part  in  beginning  the  new  life  of  faith  in  us,  so 
after  our  regeneration  and  justification  we  are  to  do  our 
little  part  (Phil.  ii.  12,  13).  All  diligence.  A  favorite 
thought  with  Peter  {Jicrc,  i.  10,  15;  iii.  14).  LUTHER : 
"  Ye  have  a  goodly  heritage  and  a  good  field,  take  care 
that  you  suffer  no  thistles  and  weeds  to  grow  in  it."  In 
your  faith.  Faith  is  the  mother  of  all  virtues,  the  root 
from  which  they  spring.  (See  notes  on  James  i.  3  ;  i  Pet. 
i.  8.)  Supply.  A  compound  Greek  word  used  only  by 
Paul  (2  Cor.  ix.  10;  Gal.  iii.  5  ;  Col.  ii.  19)  and  by  Peter 
(//r;r  and  i.  ii),  meaning  to /;/r;/?>//,  provide.  The  Greek 
word  originally  meant  "  to  furnish  the  requisite  resources 
for  the  outfit,  equipment,  and  training  of  a  chorus."  The 
idea  here  is  that  we  are  to  s.ipply  or  furnish  this  garland 
of  virtues  as  our  contribution.  Virtue.  Bengel:  "  TYr- 
tue  properly  signifies  an  active  tone  and  vigor  of  mind  (i 
Pet.  i.  13).  Faith  begets  this  (2  Cor.  iv.  13,  16^?)." 
Wordsworth  :  "  Seven  Christian  graces  are  here  joined 
together  hand  in  hand.  Faith  leads  the  chorus,  and  love 
completes  it.  St.  Peter's  seven  correspond  to  St.  Paul's 
three  ( I   Cor.  xiii.   13).     In  each   Apostolic  group  Faith 


1.6-8.]  CHAPTER  I.  213 

leads,  and  love  ends."     And   in  your  virtue   knowledge. 

But  virtue  as  the  first  and  best  of  the  seven  fruits  (Phil, 
iv,  8)  must  be  joined  with  kuoivlcdgc.  Peter  does  not 
here  mean  a  knowledge  of  God,  in  which  indeed  all  be- 
lievers must  constantly  increase,  but  a  knowledge  of  a 
believer's  duty  in  all  the  relations  of  life,  in  the  sense  of 
discretion^  a  wise  demeanor  which  knows  how  to  maintain 
the  right  moderation  in  all  things.  This  knowledge  pre- 
serves us  from  indiscreet  zeal  and  exaggerations,  and 
"  leads  and  moderates  all  virtues,  so  that  in  the  practice 
of  it  we  err  neither  by  doing  too  much  nor  too  little,  nor 
stray  from  the  right  goal"  (Calovius). 

6.  And  in  your  knowledge  temperance.  The  word 
tcinpcra)icc  is  found  only  here,  and  in  Acts  xxiv.  25  ;  Gal. 
v.  23.  The  word  denotes  self-control,  to  bridle  one's  own 
desires.  And  in  your  temperance  patience..  The  active 
grace  of  endurance,  undergoing  trial  patiently.  (See 
notes  on  James  i.  3,  4.)  And  in  your  patience  godliness. 
6'c<'z7///<;'i-i- has  reference  to  our  duties  to  God,  in  contra- 
distinction to  the  duties  we  owe  to  our  fellow-man,  or  to 
ourselves  (Tit.  ii.  12).  (See  notes  on  i.  3.)  Bengel: 
"  Note  how  each  step  gained  in  this  scale  of  graces  pro- 
duces and  facilitates  the  next  ;  and  by  retracing  the  scale 
backwards  we  may  also  observe  how  each  successive  step 
tempers,  supplements,  and  perfects  its  predecessor." 

7.  And  \x\  your  godliness  love  of  the  brethren.  This  is 
to  be  exercised  towards  those  who  are  our  brethren  in 
Christ.  (See  notes  on  i  Pet.  i.  22  ;  ii,  17  ;  iv.  8.)  And  in 
your  love  of  the  brethren  love.  This  is  to  be  jnanifested 
towards  all  men,  without  distinction  (Gal.  vi.  10). 

8.  For  if  these  things  are  yours.  The  Greek  for  are 
expresses  the  idea  of  inward  and  permanent  possession 
and  property.  And  abound.  Better,  w?^//*?//)' as  express- 
ing the  progress  made  by  the   daily  practice  of   these 


214  SECOND  EPISTLE  GENERAL  OE  PETER.      [1.9,  10. 

virtues.  They  make  you  to  be.  In  this  verse  we  have 
the  positive  reason  for  the  exhortation  given  in  verses 
5-7,  The  cultivation  of  these  virtues  leads  to  a  deeper 
knoivlcdgc  of  our  Lord  Jesus  Christ.  Not  idle.  That  is, 
active.  Nor  unfruitful  unto  the  knowledge  of  our  Lord 
Jesus  Christ.  For  these  Christian  virtues  will  manifest 
themselves  in  all  manner  of  good  works,  and  lead  to  a 
moYQ  perfect  knozvledgc  of  Christ,  for  there  are  gradations 
in  this  knowledge,  and  the  believer  can  attain  a  deeper, 
more  profound,  more  thorough,  and  more  comprehensive 
knowledge  of  the  person,  works,  and  glory  of  our  Lord 
Jesus  Christ  (Col.  i.  9-1 1). 

9.  For  he  that  lacketh  these  things.  Here  we  have 
the  negative  reason  for  the  exhortation  given  in  verses 
5-7,  Is  blind.  "  Because  the  darkness  has  blinded  his 
eyes"  (i  John  ii.  ii),  and  he  knows  neither  his  own  heart, 
nor  the  will  of  God,  nor  the  power  of  Jesus  Christ.  5ee= 
ing  only  what  is  near.  One  Greek  Avord,  found  only 
here,  meaning  closing  his  eyes,  like  one  who  is  short- 
sighted and  from  inability  to  see  far  enough,  is  obliged 
to  blink  with  his  eyes,  in  order  to  see  a  distant  object. 
He  is  blind  both  as  regards  the  present  and  the  future. 
Having  forgotten.  A  peculiar  expression  in  Greek,  liter- 
ally /un'ing  received  forgctfidness.  This  explains  the  rea- 
son of  the  blindness  and  short-sightedness,  and  implies  a 
voluntary  act.  The  cleansing  from  his  old  sins.  Which 
took  place  at  the  believer's  baptism,  when  all  sins  were 
washed  away  and  forgiven  (Acts  ii,  38;  xxii,  16;  Eph. 
v.  26;  Tit.  iii.  5).  Bengel  :  "The  degrees  of  relapse 
are  depicted  by  a  felicitous  inversion  of  style.  Such  a 
person  (i)  forgets  the  cleansing  of  his  old  sins  ;  (2)  he 
loses  sight  oi  present  privileges  (i.  12)  ;  (3)  he  is  altogether 
blind  to  future  privileges  (i.  ii)." 

10.  Wherefore.     In   verses  8,  9,  two   reasons   are   as- 


I.  lo,  II.]  CHAPTKK  I.  215 

signed  why  such  dihgcnce  should  be  given  to  increase  in 
Christian  grace,  and  for  this  very  cause  Peter  resumes  the 
exhortation  of  verses  5-7.  Brethren.  This  marks  the 
earnestness  of  the  Apostle's  exhortation,  as  Peter  uses 
the  word  only  Jicrc,  everywhere  else  in  his  Epistles  the 
expression  beloved  occurring  (i  Pet.  ii.  ii  ;  iv.  12;  2  Pet. 
iii.  I,  8,  14,  17).  Give  the  more  diligence  to  make  your 
calling  and  election  sure.  Peter  places  owx  calling  before 
our  election,  because  we  only  become  aware  of  our  elec- 
tion through  our  calling.  Some  (Gerhard,  Wiesinger, 
Fronmueller)  would  here  refer  this  election  to  the  eternal 
choosing  of  the  believer  in  Christ,  in  the  sense  as  used  in 
I  Pet.  i.  1,2,  which  is  '^  according  to  the  foreknowledge 
of  God  the  Father"  (see  notes  on  i  Pet.  i.  i,  2),  but  that 
election  of  God  is  in  itself  unchangeable  and  eternal,  and 
cannot  be  made  more  sure  or  more  secure.  Both  the 
calling  and  the  election  here  referred  to  take  place  in  time, 
and  our  calling  on  the  part  of  God  brings  about  this  elec- 
tion, a  choosing,  a  separating  out  from  the  world,  and  a 
translation  into  the  kingdom  of  God.  Paul  also  uses  the 
word  election  in  the  same  sense  in  i  Thess.  i.  4,  as  a  result 
effected  by  the  preaching  of  the  Gospel  (i  Thess.  1.  5). 
We  can  make  our  calling  and  our  election  (separation) 
sure  and  secure  by  doing  the  very  things  which  Peter  ex- 
horts us  to  do  in  verses  5-8,  for  the  believer  only  knows 
himself  to  be  among  the  elect  of  God  so  long  as  "  by  the 
power  of  God  he  is  guarded  through  faith  "  (i  Pet.  i.  5), 
and  leads  a  life  of  true  conversion,  "  in  sanctification  of 
the  Spirit  "  (i  Pet.  i.  2).  For  if  ye  do  these  things,  ye 
shall  never  stumble.  James,  however,  says:  "  In  many 
things  we  all  stumble"  (iii.  2).  There  is  no  contradiction 
here.  Peter  refers  to  a  stumbling  from  which  there  is  no 
rising,  in  the  sense  of  forfeiting  salvation. 

II.  For  thus.     If  ye  do  these  things.     Shall   be   richly 


2i6  SECOND  EPISTLE  GENERAL  OF  PETER.  [i.  ii. 

supplied  unto  you.  If  ye  supply  your  part  (see  notes  on 
i.  5),  God  will  richly  supply  His  part,  not  only  an  abun- 
dance of  grace,  but  of  glory  also.  The  Greek  word  for 
supply  suggests  that  the  entrance  into  the  eternal  king^ 
dom  of  our  Lord  and  Saviour  Jesus  Christ  is  given  as  a 
gift,  and  the  word  ricJily  that  this  entrance  will  be  a 
glorious  and  triumphant  one,  "  not  as  if  escaping  from 
shipwreck  or  from  fire,  but  in  a  sort  of  triumph  "  (BeN- 
GEL).  It  is  just  the  opposite  of  the  scarcely  of  i  Pet.  iv. 
18.  Both  the  beginning  and  the  end  of  our  salvation  are 
of  God.  We  have  a  right  to  infer  from  this  verse,  that 
according  to  our  different  degrees  of  improvement  of 
God's  grace  here,  so  will  be  our  different  degrees  of  par- 
ticipation in  His  everlasting  glory  hereafter.  (Compare 
the  Parable  of  the  Pounds,  Luke  xix.  1 1-27  ;  the  Parable 
of  the  Talents,  Matt.  xxv.  14-30;  2  Cor.  xix.  6.)  Many 
commentators  think  that  in  the  word  entrance  is  implied 
"  not  only  the  final  entrance  into  the  kingdom  of  glory  in 
Heaven,  but  also  the  power  and  strength  to  approach 
nearer  and  nearer  unto  Christ  in  His  kingdom  of  grace  in 
this  world  "  (Lumby). 

3.  These  Exhortations  Confirmed  by  the  Cer- 
tainty OF  THE  Power  and  of  the  Future 
Coming  of  Christ. 

12-21,  Wherefore  I  shall  be  ready  always  to  put  you  in  remembrance 
of  these  things,  though  ye  know  them,  and  are  established  in  the  truth 
which  is  with  yon.  And  I  think  it  right,  as  long  as  I  am  in  this  tabernacle, 
to  stir  you  up  by  putting  you  in  remembrance  ;  knowing  that  the  putting 
off  of  my  tabernacle  cometh  swiftly,  even  as  our  Lord  Jesus  Christ  signi- 
fied unto  me.  Yea,  I  will  give  diligence  that  at  every  time  ye  may  be  able 
after  my  decease  to  call  these  things  to  remembrance.  For  we  did  not 
follow  cunningly  devised  fables,  when  we  made  known  unto  you  the 
power  and  coming  of  our  Lord  Jesus  Christ,  but  we  were  eyewitnesses  of 
his  majesty.  For  he  received  from  God  the  Father  honour  and  glory, 
when  there  came  such  a  voice  to  him  from  the  excellent  glory,  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased :  and  this  voice  we  onrsdvcs 


I.  12,  13.J  CHAPTER  I.  217 

heard  come  out  of  heaven,  when  we  were  with  him  in  the  holy  mount. 
And  we  have  the  word  of  prophecy  made  more  sure  ;  whereunto  ye  do 
well  that  ye  take  heed,  as  unto  a  lamp  shining  in  a  dark  place,  until  the 
day  dawn,  and  the  day-star  arise  in  your  hearts  :  knowing  this  first,  that 
no  prophecy  of  scripture  is  of  private  interpretation.  For  no  prophecy 
ever  came  by  the  will  of  man  :  but  men  spake  from  God,  being  moved  by 
the  Holy  Ghost. 

12.  Wherefore.  Because  by  doing  tJicsc  tilings,  spoken 
of  in  verses  5-10,  lies  your  only  hope  of  participating  in 
the  glories  of  the  eternal  kingdom  of  Christ  (i.  1 1).  I 
shall  be  ready  always  to  put  you  in  remembrance.  The 
explanation  of  WORDSWORTH  is  probably  the  best  :  "  / 
shall  be  about  to  remind  you  always  of  these  things,  by 
means  of  this  Epistle,  which  will  be  read  in  your  ears,  in 
your  churches,  after  my  decease  ;  and  thus  I  shall  ahvays 
remind  you."  Of  these  things,  though  you  know  them. 
Of  all  which  had  been  mentioned  in  his  letter  so  far. 
Luther  :  "  The  Christian  ministry  has  a  twofold  object 
(Rom.  xii.  7,  8)  :  (i)  teaching,  which  is  laying  the  founda- 
tion of  faith  and  preaching  it  to  those  who  are  ignorant 
of  it  ;  (2)  exhorting,  or,  as  St.  Peter  says,  reminding,  which 
is  preaching  to  those  who  know  and  have  heard  the  Gos- 
pel, admonishing  and  stirring  them  up  to  recollect  what 
they  know,  and  to  continue  and  increase  therein."  And 
are  established  in  the  truth.  And  are  firmly  established 
in  the  truth  of  the  Gospel  which  is  present  with  yon, 
known  and  professed  by  you. 

13.  And  1  think  it  right,  as  long  as  I  am  inthistaber= 
nacle.  TJiis  tabernacle  is  a  figurative  expression  for  the 
bodilv  frame,  the  same  thought,  but  not  exactly  the  same 
Greek  word  as  used  by  Paul  in  2  Cor.  v.  1-4.  Peter  here 
speaks  of  his  body  as  a  building  in  which  his  soul  dwells, 
and  in  the  next  verse  as  a  garment  which  is  to  be  put  ofT 
at  his  death.  Bengel  :  "  This  word  tabernaele  implies 
the  immortality  of  the  soul,  the  briefness  of  its  abode  in  a 


2i8  SECOND  EPISTLE  GENERAL  OF  PETER.     \\.  14,  15. 

mortal  body,  and  ease  of  departure  in  the  faith."  To  stir 
you  up  by  putting  you  in  remembrance.  To  encourage 
you.     The  same  phrase  occurs  in  iii.  i. 

14.  Knowingthattheputtingoff  of  my  tabernacle.     He 

refers  to  his  death.  Cometh  swiftly.  Is  sudden.  The 
reference  is  not  to  the  time,  but  to  the  manner  of  his 
death.  Most  commentators  take  swiftly  as  referring  to 
time,  meaning  soon,  but  incorrectly.  The  Greek  adjective 
has  the  same  meaning  here  as  in  ii.  i.  Even  as  our  Lord 
Jesus  Christ  signified  unto  me.  The  aorist  tense  makes 
it  certain  that  the  writer  refers  to  the  particular  event 
recorded  by  St.  John  (xxi.  18,  19),  a  prophecy  of  Peter's 
sudden  death  on  the  cross.  Verses  13,  14  will  be  better 
understood,  when  we  bear  in  mind  that  this  letter  was 
evidently  written  at  Rome,  just  before,  or  at  the  begin- 
ning of,  a  great  persecution,  and  that  Peter  had  now  be- 
come old,  and  knew  that  he  would  end  his  life  by  a  sudden 
and  violent  death  on  the  cross,  as  his  Saviour  had  so 
clearly  foretold. 

15.  Yea,  I  will  give  diligence  that  at  every  time  ye 
may  be  able  after  my  decease  (or  departure).  Peter 
evidently  means  that  by  this  very  Epistle  they  may  be 
able  to  call  these  things  to  remembrance.  It  is  entirely 
arbitrary  to  conclude  that  Peter  here  promises  to  write 
additional  letters  (Huther),  or  that  he  refers  to  the  com- 
position of  the  Gospel  of  Mark  (Richter,  Fronmueller, 
etc.),  or  to  the  appointing  of  faithful  teachers.  It  is  sur- 
prising how  Roman  Catholic  commentators  twist  the 
meaning  of  Scripture.  They  interpret,  /  zuill  give 
diligence  also  after  my  decease,  etc.,  and  so  pervert  the 
sense  of  the  passage,  that  they  not  only  deduce  from  it 
the  doctrine  that  the  saints  intercede  for  the  believers, 
but  use  it  in  support  of  their  doctrine  of  the  invocation 
of  saints. 


I.  i6,  17.]  CHAPTER  I.  219 

16.  For  we.  Peter  uses  the  plural  number,  for  he  was 
not  the  only  witness  of  the  majesty  of  Christ.  Did  not 
follow.  A  compound  verb  in  Greek  found  only  here, 
aud  in  ii.  2,  15.  Peter  makes  a  twofold  denial,  (i)  that 
his  message  is  based  on  fables,  and  (2)  that  he  spoke  at 
second-hand.  Cunningly  devised  fables.  Such  as  the 
Gentiles  believed  of  their  gods,  and  which  are  handed 
down  to  us  in  Greek  and  Roman  Mythology.  Lumby  : 
"  That  legends  of  this  kind,  as  well  as  Jewish  myths 
concerning  the  Messiah,  were  current,  and  had  produced 
errors  in  the  faith,  we  can  see  from  the  frequent  warn- 
ings against  them  contained  in  the  Pastoral  Epistles 
(i  Tim.  i.  4 ;  iv.  7  ;  2  Tim.  iv.  4;  Tit.  i.  14) ;  where  alone 
except  in  this  verse  the  word  myths  (fables)  is  found  in 
the  N.  T."  When  we  made  known  unto  you.  Not  sim- 
ply by  what  he  had  written  in  his  first  Epistle,  but  rather, 
which  ive,  Peter  and  the  Apostles  (including  Paul  and 
his  companions),  made  known  unto  you  by  the  preaching 
of  the  Gospel.  The  power  and  coming  {presence)  of  our 
Lord  Jesus  Christ.  The  fulness  of  the  power  and  might 
of  our  glorified  Lord  will  only  be  fully  revealed  when  at 
His  Second  Advent  men  "shall  see  the  Son  of  man  com- 
ing on  the  clouds  of  heaven  with  power  and  great  glory  " 
(Matt.  xxiv.  30;  Mark  xiii.  26;  Luke  xxi.  27).  But  we 
were  eyewitnesses  of  his  majesty.  As  manifested  in 
our  Saviour's  life  on  earth,  especially  at  His  baptism,  in 
His  miracles,  at  His  transfiguration,  and  in  His  resurrec- 
tion and  ascension  to  heaven.  Peter,  however,  is  thinking 
specially  of  the  glory  in  which  Christ  showed  Himself  at 
the  time  of  the  Transfiguration  (Matt.  xvii.  1-8  ;  Mark 
ix.  2-8  ;  Luke  ix.  28-36). 

17.  For  he  received  from  God  the  Father  honour  and 
glory.  Wordsworth  :  "  Jesus  Christ  received  honor, 
when  the  voice  said,  '  This  is  My  beloved  Son ;  '  and  He 


220  SECOND  EPISTLE  GENERAL  OF  PETER.  [i.  i8. 

received  ^'■/^rj',  when  '  His  face  did  shine  as  the  sun,  and 
His  garments  became  white  as  the  light  '  (Matt.  xvii.  2), 
and  Peter,  James,  and  John  beheld  W\s glory,  'glory  as 
of  the  only  begotten  from  the  Father'  (John  i.  14)." 
When  there  came  such  a  voice  to  him.  This  voice  came 
out  of  a  bright  cloud  (Matt.  xvii.  5  ;  Mark  ix.  7  ;  Luke 
ix.  35),  but  Peter  leads  us  to  the  very  presence  of  God, 
to  the  cxcelloit  glory,  of  which  the  cloud  was  only  the 
symbol.  From  the  excellent  glory.  This  is  a  designa- 
tion given  to  God  Himself,  equivalent  to  the  Hebrew 
Shechinah,  the  visible  manifestation  of  God's  presence 
above  the  mercy-seat.  The  margin  of  R.  V.  gives  us  a 
more  exact  translation,  "  when  there  was  brought  such  a 
voice  to  him  by  the  majestic  glory."  This  is  my  be= 
loved  Son,  in  whom  I  am  well  pleased.  The  minor  varia- 
tions of  reading  between  Peter's  statement,  and  that  given 
by  the  three  Evangelists  (Matt.  xvii.  5  ;  Mark  ix.  7  ;  Luke 
ix.  35),  only  demonstrate  the  independence  of  their  testi- 
mony. The  Transfiguration  made  such  a  wonderful  im- 
pression upon  Peter  that  he  could  never  forget  that  scene. 
Peter's  testimony  here,  to  the  truth  of  the  Gospel  records, 
has  an  independent  value  of  its  own.  Some  commenta- 
tors, incorrectly,  would  refer  this  verse  to  what  took  place 
at  Christ's  baptism,  and  the  next  verse  to  what  occurred 
at  the  Transfiguration. 

18.  And  this  voice  we  ourselves  heard.  ]Vc  refers 
especially  to  the  three  Apostles,  Peter,  James,  and  John, 
hi  verse  16,  zue  refers  to  the  Apostles  in  general,  includ- 
ing Paul  and  his  companions.  Come  {brought)  out  of 
heaven.  Emphasizing  the  fact  that  Christ  received  this 
testimony  directly  from  God  the  Father.  When  we 
were  with  him  in  the  holy  mount.  The  mountain  is 
called  holy  on  account  of  what  took  place  there,  and  the 


I.  19.]  CHAPTER  I.  221 

history  of  the  Transfiguration  was  well  known  wherever 
the  Gospel  had  been  preached. 

19-21.  In  verses  16-18  Peter  confirms  the  certainty  of 
the  truths  announced  by  him,  by  Apostolic  testimony, 
and  now  inverses  19-21  he  corroborates  these  same  truths 
by  Old  Testament  prophecy, 

19.  And  we  have  the  word  of  prophecy.  The  reference 
is  to  the  O.  T.  prophecies.  On  the  expression  "  %vo7'd  of 
prophecy  "  Bengel  rightly  remarks :  "  The  words  of 
Moses,  Isaiah,  and  all  the  prophets  really  constitute  only 
one  consistent  %vo7'd,  for  Peter  here  refers  to  their  whole 
collective  testimony  as  now  disclosed  (Acts  x.  43)." 
Made  more  sure.  Some  interpret,  the  language  of  proph- 
ecy becomes  viorc  sure  and  certain  than  it  was  before, 
from  the  fact  of  its  fulfilment.  (So  QEcumenius,  Grotius, 
Bengel,  Fronmueller,  etc.)  Others  interpret,  the  pro- 
phetic word  is  made  more  sitrc  to  us  noiv,  by  what  we  have 
seen  and  heard  at  the  Transfiguration.  (So  DeWette, 
Brueckner,  Dietlein,  Schott,  Huther,  etc.)  Some,  like 
Wiesinger,  combine  this  last  interpretation  with  the  first. 
But  better  than  either  of  these  is  the  interpretation,  the 
word  of  prophecy  is  more  sure  in  its  witness  to  Christ 
than  even  such  a  vision  of  glory  as  the  Transfiguration. 
(So  in  substance  already  Augustine,  also  Bede,  John 
Gerhard,  Wordsworth,  etc.)  GERHARD :  ''  The  testi- 
mony of  the  prophets  is  declared  to  be  more  sure  than 
that  of  the  Apostles  concerning  the  voice  of  the  Father 
in  heaven  and  the  Transfiguration  of  Christ.  Not  more 
sure  in  itse/f  diwd  absolutely,  but  in  respect  of  the  readers 
of  the  Epistle.  Among  these  were  converts  from  Judaism 
who  paid  the  utmost  reverence  to  the  prophetical  writ- 
ings and  did  not  set  so  high  a  value  on  the  preaching  of 
the  Apostles  (Acts  xvii.  ii)."  Wordsworth:  "St. 
Peter  calls  the  word  of  Prophecy  more  sure  i\\:\\\  the  voice 


222  SECOND  EPISTLE  GENERAL  OF  PETER.  [i.  19. 

which  he  heard  from  heaven  ;  he  calls  it  more  siirc,  not 
more  true.  And  what  does  he  mean  by  calling  it  more 
sure?  He  means  that  it  is  an  evidence  by  which  the 
hearer  is  more  assured.  And  why?  Because  it  might  be 
alleged  by  impious  men,  that  the  voice  and  light  from 
heaven  were  magical  illusions;  but  no  such  objection  can 
be  made  against  the  word  of  Prophecy.  By  the  voice 
from  heaven  the  believing  are  confirmed,  and  by  the  word 
of  Prophecy  the  unbeliever  is  convinced.  Here  is  a 
strong  evidence  of  \\\q  gemiineness  oi  the  present  Epistle. 
A  forger,  personating  St.  Peter,  would  have  magnified 
the  importance  of  the  supernatural  visions  vouchsafed 
specially  to  him  whose  character  he  assumed.  He  would 
have  exalted  those  revelations  above  prophecy."  Where= 
unto  ye  do  well  that  ye  take  heed.  That  is,  give  atten- 
tion to  the  teaching  of  prophecy  with  a  believing  heart, 
and  place  more  confidence  in  it.  This  will  lead  to  a  more 
careful  study  of  the  O.  T.  as  well  as  of  the  N.  T.  As 
unto  a  lamp  shining  in  a  dark  {squalid)  place.  All  the 
prophecies  concerning  Christ  have  not  yet  been  fulfilled, 
dind  propheey,  especially  in  its  predictions  concerning  the 
glory  and  power  of  the  Second  Coming  of  Christ  and  the 
end  of  the  world,  both  in  the  Old  and  New  Testaments, 
is  as  a  lajup  sliining  in  the  world  not  yet  illumined  by  the 
glorious  coming  of  Christ,  and  in  the  hearts  of  believers, 
as  yet  not  seeing,  but  believing  and  longing  for  the  com- 
ing of  Christ.  The  revelation  and  illumination  of  God 
are  progressive,  and  though  the  light  of  the  O.  T.  differs 
from  that  of  the  New,  as  lamplight  differs  from  daylight 
(i  John  ii.  8),  nevertheless  it  is  equally  true,  that  we  may 
call  the  light  of  the  New  Testament  times  a  dark  place 
in  comparison  with  the  light  of  the  New  Jerusalem,  when 
"  the  glory  of  God  shall  lighten  it,  and  the  lamp  thereof 
be  the  Lamb  "  (Rev.  xxi.  23).     To    him  who  looks  into 


I.  20.]  CHAPTER  I.  223 

the  future  the  prophetic  word  will  perform  a  service  simi- 
lar to  that  of  a  light  in  a  dark  place.  Until  the  day 
dawn.  This  dawning  of  the  day  is  the  period  imme- 
diately preceding  the  Second  Advent,  when  the  sign  of 
the  Son  of  man  appears  (Matt.  xxiv.  30),  when  believers  are 
to  look  up,  and  lift  their  heads,  because  their  redemption 
drawed  nigh  (Luke  xxi.  28).  The  nearer  we  approach 
the  end,  the  clearer  does  prophecy  become.  It  must  be 
our  guide  jtntil  the  day  dazvn,  then  the  lamp  of  prophecy 
will  be  eclipsed  in  the  light  and  glory  of  Christ's  presence, 
"  for  now  we  see  in  a  mirror,  darkly  ;  but  then  face  to 
face"  (i  Cor.  xiii.  9,  10,  12).  And  the  day=star  arise  in 
your  hearts.  Day-star,  literally,  ligJU-bearer,  the  same  as 
Lucifer.  Christ  promises  to  give  to  him  "  that  over- 
cometh  and  keepeth  My  works  unto  the  end"  "the 
Morning  Star,"  i.  e.  Himself  and  the  brightness  of  His 
glory,  for  He  is  the  Morning  Star  that  heralds  the  eternal 
sunrise  (Rev.  xxii.  16).  Those  who  see  the  Incarnate 
Word  in  all  His  glory  will  need  no  longer  the  prophetic 
word.  In  a  certain  sense,  we  may  say,  the  day  dawns  to 
every  believer  at  the  time  of  his  death,  when  his  soul 
enters  upon  the  life  to  come  and  meets  Christ  in  heaven. 
20.  Knowing  this  first.  This  refers  to  the  following 
clause,  as  in  iii.  3.  First,  i.  e.  first  and  foremost  of  all,  as 
in  I  Tim.  ii.  i.  They  are  to  give  special  attention  to  the 
truths  which  he  now  states  concerning  prophecy.  That 
no  prophecy  of  Scriptufe  is  of  private  [special)  interpreta= 
tion.  This  clause  has  long  been  famous  as  the  cross  of 
commentators.  The  reference  is  to  the  prophecies  con- 
tained in  the  Old  Testament,  but  what  is  true  of  them  is 
also  true  of  the  prophetic  passages  in  the  N.  T.  The 
difficulty  lies  in  determining  the  exact  meaning  of  the 
"phr^SQ  private  interpretation.  The  Greek  word  for  inter- 
pretation is  found  only  here,  but  the  corresponding  verb 


2  24  SECOND  EPISTLE  GENERAL  OF  PETER.  [i.  20. 

we  meet  in  Mark  iv.  34 ;  Acts  xix.  39,  and  all  are  agreed 
that  the  right  rendering  is  interpretation,  "solution," 
"  explanation."  Commentators  differ  in  deciding  to 
what  the  word  "private"  {one's  ozun,  its  oivii)  refers, 
(i)  Some  (Dietlein,  Brueckner,  Weiss,  Wordsworth,  etc.) 
refer  the  \^ ox 6^ private  to  the  prophecy  itself,  translating 
literally  its  oivn,  i.  e.  no  propheey  of  Scriptnr^e  interprets 
itself.  According  to  this  view  all  prophecy,  prior  to  its 
fulfilment,  is  only  bewildering.  The  interpretation  be- 
longs to  God,  and  to  time.  We  must  receive  light  from 
the  event  or  from  additional  revelations.  But  surely  this 
cannot  be  the  meaning  of  Peter,  for  the  whole  context  is 
opposed  to  it,  and  this  view  contradicts  the  testimony 
of  Scripture  itself,  and  many  prophecies  of  Scripture  do 
interpret  themselves  (i  Tim.  iv.  i  ;  Matt.  ii.  5,  6  ;  Micah 
v.  2).  (2)  Others  (Bcde,  Erasmus,  Luther,  Gerhard, 
Steiger,  Wiesinger,  Hofmann,  most  Protestant  commen- 
tators, and  Roman  Catholics  in  general)  refer  the  word 
private  to  the  readers  of  prophecy,  interpreting  private 
in  the  sense  of  one's  own,  no  prop/ieej  is  to  be  interpreted 
according  to  the  private  judgment  of  each  individual. 
The  Roman  Catholic  would  say,  you  must  have  the  con- 
sent of  the  Church,  and  the  Protestant,  private  judgment 
must  be  enlightened  by  the  Holy  Ghost,  and  guided  by 
the  general  teaching  of  Scripture,  or,  what  is  the  same, 
by  the  analogy  of  faith.  This  last  Protestant  principle 
of  interpretation  is  indeed  a  true  and  safe  guide,  but  the 
whole  context  shows  that  this  truth  was  not  in  Peter's 
mind  in  this  passage.  (3)  Still  others  (CEcumenius, 
Knapp,  DeWette,  etc.)  would  refer  private  to  the  proph- 
ets themselves,  in  the  sense  that  the  prophets  were  unable 
to  interpret  their  own  prophecies,  making  this  passage 
.parallel  to  I  Pet.  i.  10-12,  and  DeWette  suggests  that 
"the  author  makes  this   remark  in   order  to   excuse  the 


I.  21.]  CHAPTER  I.  225 

difficulty  of  the  interpretation,  and  to  take  away  the 
occasion  for  unbelief  and  scoffing  (iii.  3)."  But  all  these 
views  are  unsatisfactory.  Stress  must  be  laid  on  the 
Greek  verb  translated  is,  which  ought  to  be  rendered 
comet Ji  into  being,  or  comet h.  The  yN ox di private  refers  to 
the  prophets,  but  Peter  is  not  speaking  about  the  explana- 
tion of  prophecy,  but  of  the  origin  of  prophecy.  Tiic 
thought  is,  no  prophecy  0/  Scripture  arises  of  the  prophet's 
ozu/i  interpretation,  it  is  not  the  fruit  of  his  own  calcula- 
tion as  to  what  is  going  to  happen.  (So  already  in  the 
main  Bengel ;  also  Huther,  Fronmueller,  Alford,  Lumby, 
Sadler,  Lillie,  Plumptre,  etc.)  The  text  itself  and  the 
coutext  favors  this  meaning,  and  no  valid  objection  can 
be  raised  against  it.  LuMBY  :  "  Prophecy  did  not  arise 
from  the  private  interpretation  of  the  prophets.  Their 
words  were  no  mere  human  exposition,  no  endeavor  on 
man's  part  to  point  to  a  solution  of  the  difficulties  which 
beset  men's  minds  in  this  life.  The  prophets  were  moved 
by  a  Spirit  beyond  themselves,  and  spake  things  deeper 
than  they  themselves  understood  (i.  10)."  Sadler:  "If 
prophecy  was  the  production  of  the  mind  of  any  individ- 
ual man,  then  the  man  himself  who  uttered  it  would  be 
the  proper  man  to  give  it  its  interpretation,  but  it  is  not 
so.  The  prophets  were  not  masters  of  themselves  in 
uttering  their  prophecies.  They  were  borne  along  by  a 
Higher  Power,  by  the  Spirit  of  God,  and  so  their  prophe- 
cies are  of  infinite  value." 

2 1 .  For  no  prophecy  ever  came  {%vas  brought)  by  the 
will  of  man.  This  explains  more  fully  the  meaning  of 
the  last  verse.  Prophecy  has  not  its  origin  in  the  free 
will  of  man.  This  verse  asserts  in  the  fullest  sense  the 
inspiration  of  the  prophets.  But  men  spake  from  God. 
The  prophets  indeed  spoke  in  the  language  of  men,  but 
the  origin  of  their  message  was  in  God.  Being  moved 
15 


226  SECOND  EPISTLE  GENERAL  OF  PETER.  [i.  21. 

by  the  Holy  Ghost.  This  clause  brings  into  prominence 
the  passivity  of  the  prophets.  They  were  borne  along, 
like  a  ship  before  the  wind,  and  yet  in  their  passivity 
they  were  fully  conscious.  When  Peter  says  they  spake, 
he  also  includes  their  writings  (Acts  ii.  31  ;  James  v.  10). 
Bernard:  "  In  the  same  spirit  in  which  Holy  Scripture 
is  written,  it  must  be  read  and  understood."  The  Holy 
Ghost  is  the  best  interpreter. 


CHAPTER  II. 

4.   General  Description  of  False  Teachers  who 
SHALL  Arise. 

1-3.  But  there  arose  false  prophets  also  among  the  people,  as  among 
you  also  there  shall  be  false  teachers,  who  shall  privilj'  bring  in  destruc- 
tive heresies,  denying  even  the  Master  that  bought  them,  bringing  upon 
themselves  swift  destruction.  And  many  shall  follow  their  lascivious 
doings ;  by  reason  of  whom  the  way  of  the  truth  shall  be  evil  spoken  of. 
And  in  covetousness  shall  they  with  feigned  words  make  merchandise  of 
you  :  whose  sentence  now  from  of  old  lingereth  not,  and  their  destruction 
slumbereth  not. 

I.  In  this  chapter  we  have  a  description  of  the  false 
teachers  and  of  the  heresies  which  should  arise  in  the 
Church,  and  a  warning  against  them.  Peter  speaks  in 
short  and  abrupt  sentences,  and  in  words  of  fervid  elo- 
quence denounces  the  wickedness  of  those  who  deny 
"  even  the  Master  that  bought  them,"  and  predicts  their 
certain  destruction.  But  there  arose  false  prophets  also 
among  the  people.  Besides  the  true  prophets  "  who 
were  moved  by  the  Holy  Ghost"  (i.  21),  there  were 
also  false  prophets  among  the  people  of  Israel,  like 
Balaam  (Num.  xxii.-xxiv.),  the  450  prophets  of  Baal 
(i  Kings  xviii.  18-22),  etc.  The  language  of  Deut.  xiii. 
1-5  already  warns  against  such  false  prophets.  As 
among  you  also  there  shall  be  false  teachers.  These 
teachers  were  false  in  a  double  sense,  unauthorized, 
falsely  pretending  to  be  teachers,  and  also  teachers  of 
falsehood.      Who.      Such   as.      Shall    privily   bring  in. 

One  word   in  Greek,  implying  to  bring  in  secretly  and 

227 


228  SECOND  EPISTLE  GENERAL  OF  PETER.  [ii.  i. 

alongside  of  something  else.  Only  here  in  N.  T.,  although 
Paul  uses  the  adjective  in  Gal.  ii.  4  to  describe  the  false 
brethren  secretly  brought  in.  Observe  the  future  tense, 
— a  prophecy  of  what  was  still  to  come.  Note  also  the 
contrast  between  this  verb  Jure  and  the  expression  in 
Jude  4,  "there  arc  certain  men  crept  in  privily'''  (a  dif- 
ferent Greek  root,  but  compounded  with  the  same  prep- 
osition). What  Peter  describes  as  future,  Jude  de- 
clares as  present.  Peter  foresaw  what  Jude  saw  with  his 
own  eyes.  This  is  explicit  evidence  that  Jude  wrote 
after  Peter.  Destructive  heresies,  or  sects  of  perdition. 
Literally  heresies  of  destruction,  i.  e.  which  lead  to  de- 
struction. These  heresies  are  destructive  to  those  who 
bring  them  in  as  well  as  to  those  who  are  led  astray  by 
them.  The  Greek  word  heresy  in  the  N.  T.  is  applied  to 
a  religious  sect,  as  the  heresy  or  sect  of  the  Sadducees 
(Acts  V.  17),  of  the  Pharisees  (Acts  xv.  5  ;  xxvi.  5), 
and  is  applied  by  the  Jews  to  Christians  (Act  xxiv.  5,  14; 
xxviii.  22).  The  word  here  means  factions  or  party- 
divisions  which  have  their  origin  in  false  doctrine,  as  in  i 
Cor.  xi.  19  ;  Gal.  v.  20.  The  adjective  heretical  in  Tit. 
iii.  10  has  the  same  meaning.  In  later  usage  a  heresy  is 
an  erroneous  belief  in  regard  to  some  established  funda- 
mental religious  doctrine,  tending  to  subvert  the  true 
faith  and  to  promote  schism  or  separation.  Denying. 
This  clause  characterizes  more  precisely  the  nature  of  the 
heretical  teaching.  The  manner  of  their  denial  is  not 
exactly  defined,  but  Peter  evidently  refers  to  their  denial 
of  the  historical  Christ  as  being  both  God  and  Man,  to 
which  John  refers  in  his  Epistles  (i  John  ii.  22,  43  ;  iv. 
2,  3  ;  2  John  7).  Even  the  Master  that  bought  them. 
Christ  is  here  called  Master  as  in  Jude  4.  Bought  them 
is  added  by  way  of  emphasis.  The  price  paid  was  the 
precious  blood  of  Christ.     (See  notes  on  I  Pet.  i.  18,  19.) 


II.  2.]  CHAPTER  II.  229 

Wordsworth  calls  attention  to  the  fact  that  all  the 
Gnostic  false  teachers  of  the  Apostolic  and  Post-Apostolic 
period  taught  heretical  doctrines  concerning  the  divinity, 
humanity,  and  atonement  of  Christ,  though  not  all  in 
the  same  way.  They  agreed,  however,  in  this,  that  they 
all  denied  the  Master  that  bojigJit  tJievi.  The  followers  of 
Simon  Magus,  who  may  be  regarded  as  the  precursors  of 
the  Sabellians,  taught  that  the  Three  Persons  of  the 
Trinity  were  only  three  revelations  of  the  same  divine 
Person,  and  thus  they  denied  their  Lord.  The  Doeetec, 
by  denying  the  reality  of  the  hnnian  body  oi  Jesus  Christ, 
and  asserting  that  He  died  only  in  appearance,  denied 
the  Master  that  bought  them.  The  Nieolaitans  by  their 
licentious  practices,  virtually  denied  the  Incarnation  of 
the  Son  of  God.  (See  Rev.  ii.  6,  15.)  The  Ebionites,\.\\Q. 
predecessors  of  the  Socinians  and  Unitarians,  denied  the 
divinity  oi  Christ;  while  the  Cerinthians  of  Asia  sepa- 
rated Jesus  from  Christ,  asserting  that  Christ  descended 
from  the  Father  upon  the  man  Jesus,  at  his  baptism,  in 
the  form  of  a  dove,  but , that  at  the  end  of  His  ministry 
the  Christ  flew  away  from  Jesus,  and  did  7iot  suffer  death, 
but  that  only  the  man  Jesus  suffered  on  the  cross. 
Bringing  upon  themselves  swift  destruction.  On  szvift 
compare  i.  14.  These  heresies  bring  not  only  destruc- 
tion to  others  but  also  upon  themselves,  and  that  before 
they  are  aware  of  it,  This  destruetion  is  not  a  blotting 
out  of  existence,  but  is  the  opposite  of  eternal  life.  On 
this  verse  compare  Jude  4.  On  the  doctrine  of  the 
Annihilation  of  the  Wicked  or  Conditional  Immortality 
see  notes  on  i  Pet.  iv.  18. 

2.  And  many  shall  follow  their  lascivious  doings. 
False  doctrine  and  a  depraved  moral  life  but  too  often  go 
hand  in  hand.  This  was  especially  the  case  in  the  Early 
Church.     (See  ii.  18,  19;  Jude  4.)     These  false  teachers 


230  SECOND  EPISTLE  GENERAL  OF  PETER.  [11.3. 

confounded  Christian  liberty  with  unbridled  license. 
Wordsworth  :  "  Some  of  the  Gnostics  afifirmed  that 
they  were  perfect,  and  that  as  gold  is  not  injured  by 
mud,  so,  whatever  they_  themselves  do,  they  are  not 
soiled,  although  they  wallow  in  the  mire  of  lust,  and  filth 
of  uncleanliness."  By  reason  of  whom.  This  refers 
specially  to  those  who  are  led  astray,  but  the  false  teach- 
ers are  not  excluded.  The  way  of  the  truth.  That  is, 
the  Christian  religion.  Shall  be  evil  spoken  of.  For 
enemies  of  Christianity  charge  the  Christian  religion  with 
the  sins  and  deeds  of  false  Christians — the  common  ar^ju- 
ment  used  by  the  ignorant  and  thoughtless  against  the 
Christian  Church. 

3,  And  in  covetousness.  They  were  living  in  covet- 
ousness,  and  governed  by  it.  The  love  of  money,  which 
is  a  root  of  all  evils,  is  only  one  form  of  covetousness,  for 
this  latter  includes  also  the  lust  of  power  and  pleasure. 
Covetousness  is  the  greatest  curse  of  the  ministerial 
ofifice.  "  Impurity  and  covetousness  may  be  said  to 
divide  between  them  nearly  the  whole  domain  of  human 
selfishness  and  vice  "  (LiGHTFOOT  on  Col.  iii.  5).  Shall 
they  with  feigned  words  make  merchandise  of  you.  By 
deceitful  words,  alluring  and  deceiving,  they  will  seek  to 
spread  their  pernicious  doctrines  for  the  sake  of  gain, 
aiming  to  satisfy  their  covetous  desires  (ii.  14  ;  Jude  16). 
Whose  sentence  now  from  of  old  lingereth  not.  Sinners 
themselves  slumber,  thinking  that  punishment  lingers, 
but  the  judgment  of  these  false  teachers  does  not  tarry, 
ever  since  it  has  been  pronounced  it  is  not  inactive,  it 
will  in  due  time  surely  come.  And  their  destruction 
slumbereth  not,  Divine  retribution  is  here  personified. 
Destruction  is  not  dozing,  half-asleep,  but  is  awake,  and 
like  a  beast  ready  to  devour  its  prey,  ever  watchful,  wait- 
ing for  the  appointed  hour. 


ii.  4]  chapter  11.  231 

5.  God  will  Surely  Punish  these  Wicked 
Persons. 

4-1 1.  For  if  God  spared  not  angels  when  they  sinned,  but  cast  them 
down  to  hell,  and  committed  them  to  pits  of  darkness,  to  be  reserved  unto 
judgement ;  and  spared  not  the  ancient  world,  but  preserved  Xoah  with 
seven  others,  a  preacher  of  righteousness,  when  he  brought  a  Hood  upon 
the  world  of  the  ungodly  ;  and  turning  the  cities  of  Sodom  and  Gomorrah 
into  ashes  condemned  them  with  an  overthrow,  having  made  them  an 
example  unto  those  that  should  live  ungodly  ;  and  delivered  righteous  Lot, 
sore  distressed  by  the  lascivious  life  of  the  wicked  (for  that  righteous  man 
dwelling  among  them,  in  seeing  and  hearing,  vexed  his  righteous  soul 
from  day  to  day  with  their  lawless  deeds)  :  the  Lord  knoweth  how  to  de- 
liver the  godly  out  of  temptation,  and  to  keep  the  unrighteous  under  pun- 
ishment unto  the  day  of  judgement ;  but  chiefly  them  that  walk  after  the 
flesh  in  the  lust  of  defilement,  and  despise  dominion.  Daring,  selfwilled, 
they  tremble  not  to  rail  at  dignities:  whereas  angels,  though  greater  in 
might  and  power,  bring  not  a  railing  judgement  against  them  before  the 
Lord. 

4.  For  if  God  spared  not.  In  verses  4-6  we  have  three 
examples  of  divine  punishment :  (i)  the  punishment  upon 
the  apostate  angels;  (2)  the  flood  ;  and  (3)  the  destruc- 
tion of  Sodom  and  Gomorrah.  The  conclusion  of  the 
thought  is  found  in  the  last  half  of  verse  9,  but  the  con- 
struction is  irregular.  We  might  have  expected  the  con- 
clusion, "  much  less  will  He  spare  these  false  teachers." 
Angels  when  they  sinned.  The  evil  angels  are  meant. 
The  nature  of  their  sin  is  described  in  Jude  6  as  consist- 
ing in  "  not  keeping  their  own  principality,"  and  in 
"  leaving  their  proper  habitation."  The  reference  here  is 
to  the  fall  of  Satan  and  his  angels  at  the  beginning  (John 
viii.  44;  I  John  iii.  8),  and  not  to  Gen.  vi.  2  as  many 
moderns  hold.  The  passage  in  Gen.  vi.  2  refers  to  the 
intermarriage  of  the  Sethites  {sons  of  God)  with  the 
C2i\miQs,  {daughters  of  men).  (Compare  Luke  xx.  34-36, 
and  see  notes  on  Jude  6,  7.)  But  cast  them  down  to  hell 
{Tartarus).  The  literal  translation  of  this  verse  reads: 
But  having  cast  (them)  down  into  Tartarus  into  pits  of 


232  SECOND  EPISTLE  GENERAL  OF  PETER.  [11.  5. 

darkness,  he  delivered  (them)  over,  being  reserved  unto 
Judgment.  This  word  having  cast  if  it  o  Tartarns  \s  found 
only  here  in  the  Bible.  Tartarns  is  the  specific  name 
here  given  to  that  part  of  Hades  where  the  evil  angels 
and  the  souls  of  the  wicked  are  now  confined.  It  is  the 
fore-hell,  the  abyss  spoken  of  in  Rev.  ix.  i,  2,  ii  ;  xi.  7, 
etc.,  which  will  finally  become  the  Gehenna,  the  place  of 
final  punishment.  (See  notes  on  i  Pet.  iii.  19.)  And 
committed  them  to  pits  of  darkness.  The  critical  Greek 
texts  read  seirois  {pits)  instead  of  seirais  {ehains).  This 
Tartarus  is  pre-eminently  a  place  of  darkness  far  removed 
from  the  glory  of  the  light  of  God's  countenance.  Ben- 
gel  and  Wordsworth  call  attention  to  the  fact  that  this  is 
?i.  preliminary  enstody,  for  these  evil  angels  may  still  exert 
their  influence  on  earth  (Luke  viii.  31  ;  Eph.  ii.  2;  Rev. 
ix.  i-ii,  etc.),  just  as  one  taken  captive  in  war  may  walk 
about  outside  the  place  of  his  captivity.  To  be  reserved 
unto  judgement.  Who  are  being  kept  in  this  pore-hell 
unto  the  time  of  the  final  judgment  which  is  in  store 
for  them  (Matt.  viii.  29;  xxv.  41  ;  James  ii.  19;  Rev. 
XX.  10). 

5.  And  spared  not  the  ancient  world.  The  second  ex- 
ample of  punishment.  By  the  aneient  7C'£?r/(r/ Peter  means 
those  who  were  living  at  the  time  of  the  flood.  But  pre= 
served  Noah  with  seven  others.  Literally  Noah  tJie 
eighth.  This  marks  the  small  number  of  those  who  were 
saved  contrasted  with  the  large  number  who  perished. 
Peter  accepts  the  historical  truth  of  the  O.  T.  narrative. 
A  preacher  (//rrcrA/ )  of  righteousness.  For  "  Noah  was  a 
righteous  man,  and  blameless  in  his  generations,"  and 
preached  riglitconsness  not  only  by  his  life,  but  also  in 
words  (Gen.  vi.  9-12).  That  such  was  also  the  tradition 
among  the  Jews  may  be  seen  in  Josephus  {Antiq.  \.  3,  i). 
When  he  brought  a  flood  upon  the  world  of  the  ungodly. 


II.  6-8.]  CHAPTER  II.  233 

For  at  this  time  "  the  earth  was  corrupt  before  God  ;  for 
all  flesh  had  corrupted  his  way  upon  the  earth  "  (Gen.  vi. 
12).  Sin  is  the  cause  of  punishment.  Of  mankind  all 
perished,  save  the  eight  persons  saved  in  the  ark.  In 
these  examples  of  punishment  Peter  evidently  is  think- 
ing of  the  words  of  our  Saviour  in  Luke  xvii.  26-29. 

6.  And  turning  the  cities  of  Sodom  and  Gomorrah  into 
ashes  condemned  them  with  an  overthrow.  The  third 
example  of  punishment.  (See  Jude  7.)  This  condem- 
nation was  affected  by  the  destruction  of  these  cities. 
(See  Gen.  xix.  24-28.)  Having  made  them  an  example 
unto  those  that  should  live  ungodly.  Hofmann  :  "  God 
has  made  them,  as  the  perfect  tense  shows,  a  lasting  type 
of  those  who  ever  afterwards  should  live  a  godless  life." 
The  prophets  (Amos,  Isaiah,  Ezekiel,  Jeremiah,  Zeph- 
aniah)  as  well  as  our  Lord  Himself  (Luke  xvii.  26-29) 
refer  to  the  destruction  of  Sodom  and  Gomorrah  as  a 
warning  to  the  ungodly. 

7.  And  delivered  righteous  Lot.  The  reference  to 
this  deliverance  prepares  the  way  for  the  double  inference 
of  verse  9.  Lot,  like  Noah,  had  also  led  a  righteous 
life,  and  had  been  a  preacher  of  righteousness  (Gen.  xix. 
7,  14).  Sore  distressed  by  the  lascivious  life  of  the 
wicked.  The  Greek  word  for  zvickcd  is  found  only  here 
and  in  iii.  17.  It  denotes  those  who  break  through  all 
restraints  of  law  to  gratify  their  lust,  sinning  against 
nature  itself. 

8.  For  that  righteous  man  dwelling  among  them,  in 
seeing  and  hearing,  vexed  {toruicntcd')  Jiis  righteous  soul 
from  day  to  day  with  tJieir  lawless  deeds.  An  explana- 
tion defining  more  fully  the  cause  of  Lot's  distress.  It 
was  the  wickedness  surrounding  him.  With  great  pain 
he  saw  their  abominable  deeds  and  heard  their  foul  and 
ungodly    language.     Lumby:    ''When   we    notice    the 


234  SECOND  EPISTLE  GENERAL  OF  PETER.       [ir.  9,  lo. 

words  '  dwelling  among  them,'  and  remember  that  it  was 
his  own  choice  (Gen.  xiii.  1 1)  that  selected  the  plain  of 
the  Jordan  and  the  neighborhood  of  Sodom  for  his  home, 
we  can  understand  how  such  self-tormenting  might  be 
natural." 

9.  This  verse  constitutes  the  irregular  conclusion  of  the 
clauses  beginning  with  verse  4.  The  Lord  knoweth. 
God's  knowledge  implies  also  His  power.  How  to  deliver 
the  godly.  Such  as  Noah  and  Lot.  Out  of  temptation. 
Trials,  persecutions,  and  the  like,  by  providing  the 
way  of  escape  (i  Cor.  x.  13).  (See  notes  on  i  Pet.  i.  6.) 
And  to  keep  the  unrighteous.  Such  as  the  fallen  angels, 
the  ungodly  ancient  world,  the  inhabitants  of  Sodom  and 
Gomorrah,  and  the  like.  Under  punishment.  The 
present  participle  (Greek)  indicates  that  their  punishment 
has  already  begun,  and  in  this  condition  they  are  kept 
unto  the  day  of  judgment,  when  punishment  shall  be 
more  fully  meted  out  to  them  according  to  the  righteous 
judgment  of  God.  Unto  the  day  of  Judgement.  (See 
notes  on  ii.  4.) 

10.  But  chiefly  them.  Closely  connected  with  the 
last  half  of  verse  9.  Above  all  others  shall  God  keep 
under  punishment  these  false  teachers  (ii.  1-3),  whose 
abominable  sins  are  now  more  fully  described.  That 
walk  after  the  flesh  in  the  lust  of  defilement.  In  Judo 
(verses  7,  8)  we  have  a  fuller  statement  of  the  unspeak- 
able sins  of  which  these  ungodly  men  were  guilty.  The 
reference  evidently  is  to  the  terrible  sins  of  Sodom  (Gen. 
xix.  5 ;  Lev.  xviii.  22-24),  ^"d  to  the  darkest  forms  of 
iniquity  common  throughout  the  Roman  Empire  (Rom. 
i.  24-28).  And  despise  dominion.  Fronmueller  :  "  The 
first  mark  of  these  false  teachers  was  the  denial  of  Christ 
(ii.  iV,  the  second,  covetousness  (ii.  3);  the  third,  un- 
bridled sensuality  (ii.  10) ;  the  last,  arrogant  despising  of 


II.  II.]  CHAPTER  II.  *  235 

lordship."  They  despised  not  only  tJic  dominion  of  "  the 
Master  that  bought  them "  (ii.  i),  but  every  form  of 
authority,  human  and  divine,  which  would  in  any  way 
exercise  restraint.  We  need  not  here  interpret  dominion 
as  referring  to  angelic  powers,  as  in  Eph.  i.  21  ;  Col.  i.  16. 
Daring.  In  Peter's  prophetic  vision  these  false  teachers, 
who  were  afterwards  to  arise,  appear  as  already  present. 
Audacious  and  insolent,  knowing  the  penalties  of  sin,  they 
nevertheless  defy  them.  Selfwilled,  they  tremble  not  to 
rail  at  dignities  {glories).  It  is  best  to  regard  these 
dignities  as  angelic  powers,  the  good  angels  who  sur- 
round the  throne  of  God,  and  who  are  God's  agents  in 
the  government  of  the  world.  Lumby,  who,  however, 
refers  dignities  to  both  the  good  and  evil  angels,  states 
the  thought  very  clearly :  "  Peter  means  that  the  daring 
and  self-willed  sinners  of  whom  he  speaks,  though 
knowing  the  might  of  the  spiritual  powers,  yet  in  con- 
tempt of  them,  whether  they  be  good  or  bad,  proceed 
on  their  evil  courses,  setting  at  naught  the  danger  into 
which  evil  powers  may  lead  them,  and  disregarding  the 
warnings  which  may  be  ministered  to  them  by  the  good. 
And  though  daring  this  they  tremble  not." 

II.  Whereas  angels,  though  greater  in  might  and 
powder.  In  this  difficult  and  much  controverted  passage, 
the  context  seems  to  suggest  that  these  angels  are  evil 
angels,  who,  although  they  are  superior  in  strength  and 
power  to  these  daring  and  self-zvilled  false  teachers,  still 
are  not  so  presumptuous  and  bold,  for  these  bring  not  a 
railing  judgement  against  them  before  the  Lord.  They 
realize  that  their  punishment  is  just,  and  they  bring  not 
a  judgment  of  railing  against  the  good  angels,  who  were 
the  powers  which  God  used  in  committing  the  Apostate 
angels  "  to  pits  of  darkness,  to  be  reserved  unto  judg- 
ment "  (ii.  4). 


236         second  epistle  general  of  peter.       [11.  12. 

6.    Further   Description   and    Denunciation    of 
THESE  False  Teachers. 

12-22.  But  these,  as  creatures  without  reason,  born  mere  animals  to  be 
taken  and  destroyed,  railing  in  matters  whereof  they  are  ignorant,  shall  in 
their  destroying  surely  be  destroyed,  suffering  wrong  as  the  hire  of  wrong- 
doing ;  men  that  count  it  pleasure  to  revel  in  the  day-time,  spots  and 
blemishes,  revelling  in  their  love-feasts  while  they  feast  with  you ;  having 
eyes  full  of  adultery,  and  that  cannot  cease  from  sin  ;  enticing  unstedfast 
souls  ;  having  a  heart  exercised  in  covetousness  ;  children  of  cursing  ;  for- 
saking the  right  way,  they  went  astray,  having  followed  the  way  of  Balaam 
the  son  of  Beor,  who  loved  the  hire  of  wrong-doing  ;  but  he  was  rebuked 
for  his  own  transgression  :  a  dumb  ass  spake  with  man's  voice  and  stayed 
the  madness  of  the  prophet.  These  are  springs  without  water,  and  mists 
driven  by  a  storm  ;  for  whom  the  blackness  of  darkness  hath  been  reserved. 
For,  uttering  great  swelling  luonh  of  vanitj',  they  entice  in  the  lusts  of  the 
flesh,  by  lasciviousness,  those  who  are  just  escaping  from  them  that  live  in 
error  ;  promising  them  liberty,  while  they  themselves  are  bondservants  of 
corruption  ;  for  of  whom  a  man  is  overcome,  of  the  same  is  he  also 
brought  into  bondage.  F'or  if,  after  they  have  escaped  the  defilements  of 
the  world  through  the  knowledge  of  the  Lord  and  Saviour  Jesus  Christ, 
they  are  again  entangled  therein  and  overcome,  the  last  state  is  become 
worse  with  them  than  the  first.  For  it  were  better  for  them  not  to  have 
known  the  way  of  righteousness,  than,  after  knowing  it,  to  turn  back  from 
the  holy  commandment  delivered  unto  them.  It  has  happened  unto  them 
according  to  the  true  proverb.  The  dog  turneth  to  his  own  vomit  again, 
and  the  sow  that  had  washed  to  wallowing  in  the  mire. 

12.  But  these.  The  false  teachers  spoken  of  in  verse 
10,  in  contrast  to  the  evil  angels  just  mentioned.  As 
creatures  without  reason,  born  mere  (/lafura/)  animals 
to  be  taken  and  destroyed  {or  to  take  and  destroy).  They 
are  like  irrational  animals  that  know  nothing  of  a  higher 
world,  which  have  been  created  to  be  caught  by  men  and 
to  be  killed  for  their  use.  To  such  a  depth  of  infamy 
and  impunity  had  these  men  fallen.  Railing  in  matters 
whereof  they  are  ignorant.  Referring  to  the  railing 
spoken  of  in  verse  10.  Shall  in  their  destroying  (rorr;//- 
tioii)  surely  be  destroyed.  This  does  not  mean  that  they 
shall  die  as  the   irrational  brutes,  or  that  they  shall  be 


II.  13,  1 4-]  CHAPTER  II.  237 

annihilated  (see  notes  on  i  Pet.  iv.  18),  but  that  they 
shall  continue  in  their  corruption,  advancing  in  it,  until 
they  reach  its  final  issue — eternal  perdition  (Gal.  vi.  8). 

13.  Suffering  wrong  as  the  hire  of  wrong=doing. 
Some  ancient  authorities  as  well  as  critical  editors  read 
about  to  receive  the  hire  {zvages)  of  wrong-doing  {nnrigJit- 
eousness).  Men  that  count  it  pleasure  to  revel  in  the 
day=time.  Whose  whole  life  consists  only  in  luxurious 
living,  "  whose  god  is  the  belly  "  (Phil.  iii.  19).  Spots 
and  blemishes.  Moral  stains  causing  and  bringing  dis- 
grace. Revelling  in  their  love=feasts  while  they  feast 
with  you.  Many  ancient  authorities  read  revelling  in 
their  deceivings.  It  was  only  for  the  sake  of  carnal  indul- 
gence that  they  took  part  in  the  love-feasts  of  the  Church. 
The  AgapcB  or  love-feasts  were  at  first  connected  in 
time  and  place  with  the  Lord's  Supper,  but  afterwards 
separated,  and  survived  for  three  hundred  years  or  more, 
till  the  disorders  connected  with  them  led  to  their  dis- 
continuance. If  we  accept  the  reading  deceivings  or 
deceits  we  may  with  Huther  explain  the  passage  :  "They 
revelled  in  their  deceits,  by  enjoying  themselves  at  the 
feasts  of  those  among  whom  they  had  obtained  an  en- 
trance by  deceit." 

14.  Having  eyes  full  of  adultery  {an  adulteress).  The 
lust  after  the  adulteress  is  depicted  in  their  eyes.  And 
that  cannot  cease  from  sin.  Eyes  reflecting  the  rest- 
less desire  after  sensual  sins.  Enticing  unstedfast  souls. 
Luring,  as  fish  are  lured  by  a  bait,  such  souls  as  had  not 
yet  been  established  and  grounded  in  the  faith  and  in 
love  to  Christ.  Having  a  heart  exercised  in  covetousness. 
For  their  hearts  had  continual  practice  in  this  vice.  In 
verses  13  and  14  three  kinds  of  ivrong-doing  are  spoken 
of — (i)  luxurious  living;  (2)  licentiousness  ;  (3)  covetous- 
ness,— and  all  these  feed  one  another.     Children  of  curs= 


238  SECOND  EPISTLE  GENERAL  OF  PETER.    [11.  15,  16. 

ing.  These  false  teachers  are  such  as  have  incurred  and 
have  in  store  for  them  the  curse  of  God,  children  of  per- 
dition (2  Thess.  ii.  3). 

15.  Forsaking  the  right  way.  "The  way  of  the 
truth  "  (ii.  2),  '■  the  way  of  God  "  (Acts  xviii.  26  ;  xiii.  10). 
They  went  astray.  They  became  backsliders,  waxing 
worse  and  worse  (2  Tim.  iii.  13).  Having  followed  the 
way  of  Balaam.  His  conduct  and  manner  of  life.  His 
history  is  given  in  Num.  xxii.  i — xxiv.  25  ;  xxxi.  8-16; 
Josh.  xiii.  22.  The  son  of  Beor.  Many  ancient  au- 
thorities read  Bosor.  This  last  reading  probably  arises 
from  the  pronunciation  of  the  guttural  letter  found  in 
the  Hebrew  word  Bcor.  Who  loved  the  hire  of  wrong- 
doing.  Though  the  covetousness  of  Balaam  is  not  ex- 
plicitly referred  to,  the  O.  T.  narrative  implies  that  he 
was  anxious  to  please  Balak,  for  the  sake  of  reward  (Num. 
xxii.  19).  Peter  gives  us  a  clue  to  Balaam's  true  char- 
acter.    (See  also  Num.  xxxi.  8,  16.) 

16.  But  he  was  rebuked  for  his  own  transgression. 
His  transgression  was,  that  he  was  willing  for  the  sake 
of  reward  to  curse  Israel.  The  manner  of  this  rebuke  is 
now  stated.  A  dumb  ass.  A  beast  of  burden,  an  ass, 
which  was  not  endowed  with  human  speech.  Spake  with 
man's  voice.  Stress  is  laid  upon  the  miraculous  nature 
of  the  event.  And  stayed  the  madness  of  the  prophet. 
For  it  was  madness  to  fight  against  God.  LuTHER  :  "  It 
is  an  unequal  fight,  if  old  pots  will  fight  with  rocks  ;  for 
let  it  happen  as  it  will,  the  pots  will  come  to  grief." 
Balaam  is  a  strange  character.  Some,  like  Ambrose, 
Augustine,  Gregory  of  Nyssa,  and  others,  have  regarded 
him  as  a  thoroughly  godless  and  false  prophet, — a  proph- 
et of  the  devil  ;  while  Tertullian,  Jerome,  and  others 
have  maintained  that  he  was  a  true  prophet,  who  fell 
through    covetousness   and    ambition.      The    true  view 


11.  17,  i8.]  CHAPTER  II.  239 

lies  between  the  two  extreme  views.  He  was  a  heathen 
soothsayer,  and  yet  God  used  him  and  made  him  the 
bearer  of  His  revelations.  We  have  here  Apostolic  testi- 
mony to  the  trutJi  of  the  history  of  Balaam  and  his  ass. 
We  are  not  to  regard  this  as  a  legend,  nor  as  a  vision  on 
the  part  of  Balaam  in  an  ecstatic  state,  nor  as  a  mere 
imagination  of  his  own  mind,  but  as  an  external,  objec- 
tive occurrence.  WORDSWORTH :  "  The  ass  saw  the 
angel  which  the  prophet  could  not  see  ;  and  showed 
more  of  reason  and  knowledge  than  her  master  who  rode 
upon  her,  and  who,  though  endued  with  many  spiritual 
gifts,  was  then  blinded  by  disobedience.  In  like  manner, 
the  most  unlearned  person,  who  receives  the  history  of 
Balaam  as  true, — a  history  guaranteed  by  the  testimony 
of  the  inspired  Apostle  Peter,  and  by  that  of  the  Lord 
Jesus  Christ  Himself,  who  received  all  the  O.  T.  as  true, 
—is  really  a  far  more  intelligent  and  clear-sighted  person 
than  the  Infidel  Philosopher  and  Biblical  Expositor  who 
reject  that  history  as  false.  The  believer  sees  the  angel  ; 
the  unbelieving  Philosopher  and  Expositor  are  blind." 

17.  These  are  springs  without  water.  We  have 
now  a  description  of  these  false  teachers  with  reference  to 
the  influence  which  they  exert.  Their  teaching  is  empty 
and  deceptive.  They  are  like  dried-up  wells  in  the  desert, 
which  mock  the  thirsty  traveller.  And  mists  driven  by  a 
storm.  Referring  to  the  inconsistency  and  fluctuating 
inability  of  their  teaching.  For  whom  the  blackness  of 
darkness  hath  been  reserved.  To  be  visited  upon  them 
at  the  day  of  judgment  when  punishment  will  surely 
overtake  these  ungodly  men  (2  Peter  iii,  7). 

18.  For.  The  reason  is  now  given  for  the  statement 
made  in  verse  17.  Uttering  great  swelling  ivords  of 
vanity.  Hollow,  vain  phrases,  "  proud  words  with  noth- 
ing to  back  them  "  (Luther).     They  entice  in  the  lusts 


240  SECOND  EPISTLE  GENERAL  OF  PETER,    [ii.  19,  20. 

of  the  flesh,  by  lascivlousness.  In  fleshly  lusts  they  lay 
their  enticing  baits,  and  the  instrument  or  bait  which 
they  use  is  licentiousness.  This  is  commonly,  but 
wrongly,  interpreted,  "  through  the  lusts  of  the  flesh, 
through  lasciviousness,"  as  if  the  last  word  was  in  appo- 
sition to  lusts.  Those  who  are  just  escaping  from  them 
that  live  in  error.  The  persons  whom  these  false  teach- 
ers are  seducing  are  those  who  have  but  lately  been  con- 
verted,-^'//^/ escaping  from  the  heathen  who  still  live  in 
error, — and  who  are  not  yet  fully  established  in  the  faith. 

19.  Promising  them  liberty.  And  thus  causing  these 
new  converts  to  become  backsliders,  and  making  them 
the  slaves  of  brutish  lusts.  While  they  themselves  are 
bondservants  of  corruption.  Note  the  sharp  antithesis. 
These  false  teachers  promise  liberty,  while  they  them- 
selves are  slaves  of  moral  corruption  and  sin,  a  corruption 
ending  in  eternal  perdition.  For  of  whom  {zvhat)  a  man 
is  overcome,  of  the  same  is  he  also  brought  into  bond= 
age.  Literally,  "  For  to  whom  any  one  succumbs,  to 
this  one  he  has  been  made  a  slave."  We  are  reminded 
of  our  Saviour's  saying,  "  Every  one  that  committeth  sin 
is  the  bondservant  of  sin  "  (John  viii.  34).  (See  also 
Rom.  vi.  16.) 

20.  For  if,  after  they  have  escaped  the  defilements  of 
the  world.  Peter  is  speaking  of  the  false  teachers,  not  of 
those  who  are  being  led  away  by  them,  but  the  state- 
ment is  true  of  all  backsliders.  These  miasmata  are  the 
corruption,  the  pollutions  which  were  in  the  heathen 
world  through  lust  (i.  4).  Through  the  knowledge  of  the 
Lord  and  Saviour  Jesus  Christ.  Peter  implies  that  these 
false  teachers  had  once  possessed  a  true  knowledge 
{epignosis)  of  Christ.  They  are  again  entangled  therein. 
In  these  defilements  and  pollutions  of  the  world.  The 
word    here   used    is  very  emphatic.     It  describes  those 


II.  21,  22.]  CHAPTER  II.  241 

who  become  so  entafigiedvjixh  snares  and  ropes  that  there 
is  no  escape.  And  overcome.  By  Satan  and  the  bondage 
of  sin,  from  which  they  had  once  been  dehvered.  The 
last  state  has  become  worse  with  them  than  the  first. 

The  condition  into  which  they  have  fallen  since  they 
have  backslidden  is  worse  than  that  in  which  they  were 
before  their  conversion,  for  there  is  less  hope  of  their 
repentance  and  conversion,  they  having  fallen  under  a 
greater  bondage  and  slavery  to  sin  and  lust  than- ever 
before.  The  same  statement  is  made  by  Christ  (Matt, 
xii.  45  ;  Luke  xi.  26).  Humanly  speaking,  there  is  no 
redemption  for  such,  for  they  are  committing  the  sin 
against  the  Holy  Ghost  (Heb.  x.  26,  27).  This  passage 
clearly  teaches  that  a  falling  away  from  the  state  of 
grace  is  possible,  a  doctrine  denied  by  strict  Calvinists. 

21.  For  it  were  better  for  them  not  to  have  known  the 
way  of  righteousness,  than,  after  knowing  it,  to  turn 
back  from  the  holy  commandment  delivered  unto  them. 
This  is  an  explanation  and  confirmation  of  the  preced- 
ing verse.  By  the  zuay  of  righteousness  is  meant  the  doc- 
trine of  the  Gospel,  and  by  the  holy  eonimandnient  the 
moral  law  of  the  Gospel  which  requires  holiness  of  life 
and  obedience  to  Christ.  "  The  word  delivered  implies, 
as  in  Jude  3,  the  oral  teaching  of  the  elements  of  Chris- 
tian faith  and  life  which  was  imparted  to  all  con- 
verts prior  to  their  baptism  "  (Plumptre).  The  greater 
the  knowledge,  the  greater  the  responsibility,  and  the 
greater  the  condemnation  for  the  misuse  of  what  men 
know. 

22.  It  has  happened  unto  them  according  to  the  true 
proverb.  The  two  proverbs  which  are  here  quoted  are 
taken  from  the  two  animals  which  are  held  in  greatest 
contempt  in  the  East.  Peter  uses  the  singular,  because 
the  proverbs  have  one  and  the   same  meaning,  and  he 

16 


242  SECOND  EPISTLE  GENERAL  OF  PETER.        [ii.  22. 

calls  it  true,  because  in  the  case  of  these  false  teachers 
it  has  also  proved  true.  The  dog  turning  to  his  own 
vomit  again.  (Compare  Prov.  xxvi.  21.)  And  the  sow 
that  had  washed  to  wallowing  in  the  mire.  This  prov- 
erb seems  to  have  been  taken  from  popular  tradition. 
These  false  teachers,  and  all  others  like  them,  who  after 
baptism  return  to  the  impurities  they  once  had  renounced, 
are,  in  the  Apostle's  eyes,  no  better  than  dogs  or  swine. 
Peter  may  have  had  in  mind  the  saying  of  Christ  re- 
corded in  Matt.  vii.  6. 


CHAPTER  III. 

7.  The    Certainty     of    Christ's    Coming    Estab- 
lished AGAINST  Scoffers. 

1-7.  This  is  now,  beloved,  the  second  epistle  that  I  write  unto  you  ;  and 
in  both  of  them  I  stir  up  your  sincere  mind  byputtmg  you  in  remembrance  ; 
that  ye  should  remember  the  words  which  were  spoken  before  by  the 
holy  prophets,  and  the  commandment  of  the  Lord  and  Saviour  through  your 
apostles  :  knowing  this  first,  that  in  the  last  days  mockers  shall  come  with 
mockery,  walking  after  their  own  lusts,  and  saying,  Where  is  the  promise 
of  his  coming  ?  for,  from  the  day  that  the  fathers  fell  asleep,  all  things 
continue  as  they  were  from  the  beginning  of  the  creation.  For  this  they 
wilfully  forget,  that  there  were  heavens  from  of  old,  and  an  earth  com- 
pacted out  of  water  and  amidst  water,  by  the  word  of  God  ;  by  which 
means  the  world  that  then  was,  being  overflowed  with  water,  perished  : 
but  the  heavens  that  now  are,  and  the  earth,  by  the  same  word  have  been 
stored  up  for  fire,  being  reserved  against  the  day  of  judgement  and  de- 
struction of  ungodly  men. 

I.  This  is  now,  beloved,  the  second  epistle  that  I  write 
unto  you.  Peter  had  written  his  first  Epistle  but  a  short 
time  before.  And  in  both  of  them.  In  ivhich,  in  these 
two  letters  of  mine.  I  stir  up  your  sincere  mind  by 
putting  you  in  remembrance.  The  reason  why  he  wrote 
these  two  letters  is  here  stated.  We  have  here  a  re- 
sumption of  the  thought  expressed  in  i.  3.  By  mind 
{dianoid)  the  Apostle  means  the  faculty  which  weighs 
and  estimates  and  understands.  In  the  case  of  the  unre- 
generate,  who  walk  in  the  vanity  of  their  mind  {notes), 
their  iinder standing  {dianoid)  is  darkened,  being  alienated 
from  the  life  of  God,  because  of  the  ignorance  that  is  in 
them,  because  of  the  hardening  of  their  heart  (Eph.  iv. 
17,  18);  but  these  to  whom  writes  Peter  had  a  pjire  and 

243 


244  SECOND  EPISTLE  GENERAL  OF  PETER.      [in.  2-4 

sincere  mind,  believing  and  loving  the  truth,  and  growing 
holy  in  and  by  the  truth. 

2.  That  ye  should  remember  the  words  which  were 
spoken  before  by  the  holy  prophets.  We  have  already 
seen  in  i.  19  how  great  a  stress  Peter  lays  upon  tJic  word 
of  prophecy.  The  reference  is  especially  to  the  prophecies 
which  relate  to  the  Second  Coming  of  Christ.  And  the 
commandment  of  the  Lord  and  Saviour  through  your 
apostles.  This  is  the  meaning  of  the  Greek,  the  con- 
struction being  somewhat  peculiar,  owing  to  the  number 
of  genitives.  The  commandment  is  at  once  a  command- 
ment of  Christ  and  of  the  Apostles,  for  the  teaching  or 
commandment  of  Christ  (ii.  21)  came  to  these  Christians 
through  the  Apostles.  Peter  here  includes  himself  among 
the  Apostles,  as  well  as  Paul  and  his  companions,  and 
James,  for  the  letters  of  both  Paul  and  James  were  well 
known  to  these  persons  to  whom  Peter  was  writing. 

3.  Knowing  this  first.  (See  notes  on  i.  20.)  That  in 
the  last  days  {of  tlie  days).  In  the  period  immediately 
preceding  the  Second  Coming  of  our  Lord.  Mockers 
shall  come  with  mockery,  walking  after  their  own  lusts. 
These  differ  from  the  false  teachers  described  in  the 
second  chapter,  but  these  two  classes  have  much  in  com- 
mon. Paul  also  gives  warning  of  the  appearance  of  such 
men  (Acts  xx.  29,  30  ;  i  Tim.  iv.  1,2;  2  Tim.  iii.  1-5). 
Those  who  follow  after  their  own  lusts  cannot  discern  the 
signs  of  Christ's  coming  or  of  His  kingdom.  Luther 
calls  attention  to  the  fact  that  the  world  is  full  of  such 
Epicureans,  Antinomians,  and  Sadducees,  who  believe 
neither  one  thing  nor  the  other,  who  live  as  they  think 
best,  walking  after  their  own  lusts. 

4.  And  saying,  Where  is  the  promise  of  his  coming 
{presence)  ?  Peter  in  this  verse  quotes  the  language  of 
the  scoffers.     They  denied  the  visible  coming  of  Christ 


in.  5.]  CHAPTER  III.  245 

to  judgment,  and  the  final  consummation  of  all  things,  as 
promised  by  Christ  (Matt.  xxiv.  3,  27,  37,  etc.),  and  His 
Apostles  (2  Thess.  i.  7-10  ;  2  Peter  iii.  10-12).  For,  from 
the  day  that  the  fathers  fell  asleep.  The  fathers  here 
spoken  of  are  the  first  generation  of  Christian  believers. 
Although  these  had  expected  the  Parousia,  as  immedi- 
ately connected  with  the  destruction  of  Jerusalem,  they 
had  died  without  seeing  it,  and  now  Peter  in  the  Spirit 
foresees  that  these  scoffers  mockingly  deny  the  Second 
Coming  of  the  Lord  altogether.  Stephen  was  the  first 
of  "  the  fathers  "  who  "  fell  asleep,"  and  after  him  James 
the  brother  of  John  (Acts  xii.  2),  and  many  more  would 
be  regarded  as  "  fathers  "  whose  names  were  well  known 
to  the  churches.  All  things  continue  as  they  were  from 
the  beginning  of  the  creation.  That  is,  not  only  do  all 
things  remain  as  they  are  since  the  fathers  died,  but  there 
has  been  no  change  since  the  beginning  of  the  creation. 
These  scoffers  mean  to  say,  not  only  has  the  prediction  of 
Christ's  coming  not  yet  been  fulfilled  as  you  have  taught 
and  looked  for,  but  why  should  there  be  any  such  fulfil- 
ment. We  have  such  scoffers  in  the  present  day,  and 
there  are  many  who  seek  to  explain  away  all  references 
to  the  visible  Second  Coming  of  Christ  by  speaking  of  a 
spiritual  coming.  On  the  delay  of  Christ's  Coming  see 
the  notes  on  James  v.  7,  8  ;  2  Peter  i.  16.  It  is  very 
likely  that  these  scoffers  denied  all  interference  of  God  in 
the  affairs  of  men,  holding  to  the  same  error  as  our 
modern  Deists,  who  maintain  that  God  indeed  made  the 
world,  but  after  He  had  created  it,  set  it  a-going,  and  then 
left  it  alone.  Deism  separates  God  from  the  world, 
denies  a  particular  providence,  a  supernatural  revelation, 
miracles,  prophecy,  redemption,  and  the  work  of  the 
Spirit. 

5.  For  this   they  wilfully   forget.     That  is,  they  are 


2  4.6  SECOND  EPISTLE  GENERAL  OF  PETER.         [iii.  6. 

wilfully  ignorant.  Peter  now  refutes  the  assertion  of  the 
scoffers  that  "  all  things  continue  as  they  were  from  the 
beginning  "  by  bringing  forward  the  fact  of  the  flood. 
That  there  were  heavens  from  of  old,  and  an  earth  com= 
pacted  out  of  water  and  amidst  {through)  water.  Peter 
here  refers  to  the  account  of  creation  given  in  Gen.  i.  i-io. 
A  twofold  significance  is  attributed  to  water :  (i)  the 
world  originated  out  of  luatcr,  out  of  the  dark  deep  upon 
which  the  Spirit  of  God  moved,  to  which  original  state 
of  matter  immediately  after  its  creation  the  Hebrew 
writer  gives  the  name  of  zvatcr  (Gen.  i.  2),  for  the  word 
inayini  does  not  necessarily  mean  tvatci'S,  but  applies  just 
as  well  to  the  gaseous  condition  in  which  primeval  created 
matter  largely  existed  ;  (2)  the  world  originated  through 
the  agency  of  water  {Gen.  i.  7-9).  HUTHER:  "This  is 
in  harmony  with  the  Mosaic  account  of  the  creation, 
where  the  original  substance  is  distinctly  spoken  of  as 
tvatcr,  and  in  the  formation  of  the  earth  water  is  men- 
tioned as  the  instrumental  element."  By  the  word  of 
God.  The  active  cause  of  the  creation  of  the  world  was 
the  Word  of  God.  This  means  that  the  world  originated 
through  a  conscious,  free  act  of  God.  This  excludes  every 
theory  of  the  origin  of  the  world  by  cniauation,  or  the 
assumption  of  an  eternal  elementary  matter  independent 
of  God. 

6,  By  which  means.  Through  zvhich  (plural),  though 
we  have  no  plural  antecedent.  Three  interpretations 
have  been  given,  (i)  Which  is  made  to  refer  to  Jicavens 
and  earth,  as  if  these  became  the  instruments  of  destruc- 
tion to  the  then  existing  world  of  human  beings  and 
animals,  being  the  reservoirs  of  the  zvatcr  by  which  the 
world  was  drowned  at  the  flood  (so  Qlcumenius,  Beza, 
Bengel,  Fronmueller,  Hofmann,  Wordsworth).  This  is 
indeed  true  but  it  is  doubtful  whether  Peter  thought  of 


III.  7.]  CHAPTER  III.  247 

this.  (2)  Through  whicJi,  that  is,  tJie  water  and  tJie  word 
of  God  spoken  of  in  the  preceding  verse  (so  Gerhard, 
Besser,  Wiesinger,  Brueckner,  and  others).  This  is  also 
true,  and  seems  more  in  accordance  with  the  context 
than  the  first  interpretation.  (3)  ThrougJi  which,  that  is, 
the  waters  twice  mentioned  in  the  previous  verse.  The 
waters  above  the  firmament  and  those  under  it  were 
ahke  employed  to  bring  about  the  deluge  (Gen.  vii.  1 1). 
So  Calvin,  Huther,  Plumptre,  Lumby,  Sadler,  and  others. 
This  seems  to  be  the  meaning  most  suitable  to  the  con- 
text. The  world  that  then  was.  The  world  of  living 
creatures,  especially  of  man.  Being  overflowed  with 
water.  This  states  more  exactly  in  what  way  the  world 
perished  through  water.  Perished.  The  whole  of  the 
human  race  perished  save  those  in  the  ark  (Gen.  vii.  23). 
Against  these  scoffers  who  held  that  the  world  always  has 
continued  in  the  same  condition,  and  shall  always  so 
continue,  Peter  shows  that  it  once  has  been  destroyed  at 
the  time  of  the  flood,  and  that  this  is  not  all.  There 
shall  come  still  another  destruction,  but  this  shall  be  of 
another  kind. 

7.  But  the  heavens  that  now  are,  and  the  earth.  Our 
present  condition  of  the  world  as  it  is  now  contituted. 
By  the  same  word.  As  the  heavens  and  earth  were 
created  by  the  Word  of  God  (iii.  5)  and  the  flood  came 
by  the  Word  of  God,  so  by  the  same  Word  have  been 
stored  up  for  fire  {stored  ivitJi  fire)  these  same  heavens 
and  earth  as  they  now  are.  Commentators  are  about 
equally  divided  whether  we  should  join  fire  with  stored  up 
as  in  the  Revised  text,  or  with  being  reserved.  There  is 
scarcely  any  difference  in  thought.  WORDSWORTH : 
"  They  are  indeed  treasured  up  ;  but  not  as  these  false 
teachers  say,  for  eternity,  but  for  fire,  as  the  old  world 
was  treasured  up  for  water ;  and   they  are  treasured  up 


2  48  SECOND  EPISTLE  GENERAL  OF  PETER.  [in.  8. 

by  His  Woi'd,  that  is,  as  long  as  He  wills  it,  and  no 
longer.  The  wox^firc  is  emphatic,  and  therefore  is  placed 
last  in  the  clause.  This  reservation  of  the  world  iox  fire 
has  been  revealed  by  the  old  Prophets  (Isa.  Ixvi.  15,  16; 
Dan.  vii.  9-1 1  ;  Mai.  iv.  i)."  The  same  thought  is  also 
presented  in  the  N.  T.  (Matt.  iii.  12  ;  xxv.  41  ;  2  Thess. 
i.  8 ;  2  Pet.  iii.  10;  Rev.  xix.  20;  xx.  10).  Being  re- 
served againsttheday  of  judgement.  Which  immediately 
follows  the  resurrection  of  the  wicked  and  is  accompanied 
by  the  passing  away  of  the  heavens  and  the  burning  up 
of  the  earth  and  the  works  that  are  therein,  preparatory 
to  the  final  consummation  of  all  things  (iii.  10,  13).  And 
destruction  of  ungodly  men.  Not  the  annihilation  of 
the  wicked,  but  perdition  and  eternal  death  shall  be  their 
lot.     (See  notes  on  i  Pet.  iv.  18.) 

8.  Further  Refutation  of  these  Scoffers. 

8-13.  But  forget  not  this  one  thing,  beloved,  that  one  day  is  with  the 
Lord  as  a  thousand  years,  and  a  thousand  years  as  one  daj'.  The  Lord  is 
not  slack  concerning  his  promise,  as  some  count  slackness  ;  but  is  long- 
suffering  to  you-ward,  not  wishing  that  any  should  perish,  but  that  all 
should  come  to  repentance.  But  the  day  of  the  Lord  will  come  as  a  thief : 
in  the  which  the  heavens  shall  pass  away  with  a  great  noise,  and  the 
elements  shall  be  dissolved  with  fervent  heat,  and  the  earth  and  the  works 
that  are  therein  shall  be  burned  up.  Seeing  that  these  things  are  thus  all 
to  be  dissolved,  what  manner  of  persons  ought  ye  to  be  in  all  holy  living 
and  godliness,  looking  for  and  earnestly  desiring  the  coming  of  the  day  of 
God,  by  reason  of  which  the  heavens  being  on  fire  shall  be  dissolved,  and 
the  elements  shall  melt  with  fervent  heat  ?  But,  according  to  his  promise, 
we  look  for  new  heavens  and  a  new  earth,  wherein  dwelleth  righteousness. 

8.  But,  forget  not.  Peter  now  admonishes  believers 
not  to  forget  the  teaching  of  Scripture  as  these  mockers 
do,  and  shows  that  the  protracted  delay  of  Christ's  Coming 
is  no  proof  that  it  will  not  take  place.  This  one  thing, 
beloved.  God's  way  of  reckoning  time,  the  standard  of 
which    is  eternity   and   not  a  human  measure  of   time, 


III.  9.]  CHAPTER  III.  249 

explains  this  seeming  delay.  That  one  day  is  with  the 
Lord  as  a  thousand  years,  and  a  thousand  years  as 
one  day.  The  reference  is  to  Ps.  xc.  4.  Bengel  :  "  With 
God  there  is  no  such  thing  as  long  delay.  The  age-dial 
of  God  differs  from  the  hour-dial  of  man.  Its  index 
shows  all  hours  at  once  in  the  busiest  action  and  most 
deep  repose.  With  Him  times  pass  with  neither  less  nor 
greater  speed  than  suits  His  will  and  purpose.  He  has 
no  need  to  hasten  or  delay  the  end  of  things.  How  can 
we  comprehend  this  ?  Were  it  in  our  power,  neither 
Moses  nor  Peter  need  have  added  the  words  zuith  the 
Lordr 

9.  The  Lord  is  not  slack  concerning  his  promise. 
The  first  answer  to  these  mockers  was  drawn  from  the 
Mosaic  account  of  creation  (iii.  5,6);  the  second  answer 
(iii.  8)  lays  stress  on  the  fact  that  what  seems  delay  to 
us  is  none  to  God  ;  and  the  third  answer  explains  that 
this  seeming  delay  was  not  owing  to  tardiness  but  to  the 
longsiiffcring  of  God  the  Father.  As  some  count  slack=> 
ness.  The  reference  is  to  believers  weak  in  the  faith, 
who  thought  that  God  was  tardy  after  the  manner  of 
men  or  from  neglect.  But  is  longsuffering  to  you=ward. 
That  is  to  the  readers  of  this  Epistle,  including  however 
all  men  in  general.  The  reason,  why  Christ  has  not  come 
before  this  to  judge  the  world  lies  in  the  longsuffering 
love  of  God.  For  God  is  waiting  until  the  number  of 
those  who  shall  be  saved  is  filled  up,  ''  until  the  fulness 
of  the  Gentiles  be  come  in  "  (Rom.  xi.  25).  Not  wishing 
that  any  should  perish.  For  God  does  not  wish  that  a 
single  soul  should  enter  upon  a  state  of  eternal  death, 
just  the  opposite  of  the  state  of  salvation  which  has  been 
prepared  for  all  men.  But  that  all  should  come  to  re= 
pentance.  For  "  God  willeth  that  all  men  should  be 
saved,  and  come  to  the  knowledge  of  the  truth  "  (i  Tim. 


250  SECOND  EPISTLE  GENERAL  OF  PETER.        [in.  10. 

ii.  4).  (Compare  Ezek.  xviii.  23  ;  xxxiii.  1 1  ;  Matthew 
xxiii.  37.)  We  are  not  to  restrict  this  passage  to  the 
elect. 

10.  But  the  day  of  the  Lord  will  come  as  a  thief.     The 

order  of  the  words  in  Greek  emphasizes  the  cc7'tai)ity  of 
the  coming  of  the  day  of  judgment,  and  its  unexpected 
suddenness  is  expressed  by  as  a  /'///r/(Matt.  xxiv.  43,  44  ; 
Luke  xii.  39,40;  i  Thess.  v.  2;  Rev.  xvi.  15).  Peter 
does  not  describe  the  different  stages  and  events  of 
the  Second  Coming  of  Christ  minutely.  With  him  six 
great  events  are  closely  connected  :  (i)  the  Second  Com- 
ing of  Christ  ;  (2)  the  resurrection  of  believers  (i  Pet. 
iv.  13  ;  V.  1,4);  (3)  the  resurrection  of  the  wicked  (2  Pet. 
ii.  9  ;  iii.  f)  ;  (4)  the  day  of  judgment  (2  Pet.  ii.  4,  9  ; 
iii.  7)  ;  (5)  the  end  of  the  world  (i  Pet.  iii.  10,  12);  (6)  the 
manifestation  of  a  new  heavens  and  a  new  earth. 
Peter,  in  his  prophetic  vision,  sees  the  whole  history  of 
the  consummation  of  all  things  in  one  glance  as  taking 
place  in  one  Great  Day  of  the  Lord.  The  coming  of  the 
Day  of  God  and  the  end  of  the  world  are  to  him  one 
event.  In  the  which  the  heavens  shall  pass  away 
with  a  great  noise.  The  manner  in  which  this  takes 
place  is  defined  more  closely  in  verse  12,  "  the  heavens 
being  on  fire  shall  be  dissolved."  Some  understand  by 
\\\\^  great  noise  \\\q  crackling  noise  of  the  flames  which 
shall  consume  the  heavens,  others  of  the  crash  with  which 
they  shall  fall,  and  still  others  of  the  rushing  swiftness 
with  which  they  shall  pass  away  (Rev.  xx.  11).  And  the 
elements  {heavenly  bodies)  shall  be  dissolved  with  fer= 
vent  heat.  It  is  difficult  to  decide  Avhether  by  these 
elements  are  meant  the  heavenly  bodies  or  the  eonstituent 
elements  of  the  universe.  It  is  best  to  refer  this  dissolu- 
tion to  the  whole  universe  (Matt.  xxiv.  29).  As  water  was 
the  agency  of  the  destruction  of  the  world  at  the  time  of  the 


III.  II,  12.]  CHAPTER  III.  251 

flood,  so  fire  will  be  the  agency  at  the  last  day.  And  the 
earth  and  the  works  that  are  therein  shall  be  burned 

up.  If  we  accept  the  reading  sJiall  be  found  or  dis- 
covered instead  of  shall  be  burned  tip,  this  clause  must 
be  pointed  as  an  interrogative  sentence :  Shall  the 
earth  and  the  zuorks  that  are  therein  be  found  ?  The 
general  thought  would  be  the  same.  These  works  refer 
to  all  which  man  has  made.  The  destruction  here 
spoken  of  does  not  involve  actual  annihilation.  It  involves 
rather  a  change  of  the  forms  and  qualities  of  the  earth, 
and  not  the  blotting  out  of  the  substance.  It  is  a  trans- 
mutation, a  transformation,  the  regeneration  of  which 
Christ  speaks  in  Matt.  xix.  28.  Burning  is  not  annihila- 
tion, but  involves  only  a  change  of  form,  and  the  melting 
of  the  elements  leaves  their  substance  untouched  (iii.  12). 
The  fire  here  spoken  of,  as  well  as  in  verse  12,  is  to  be 
thought  of  as  a  fire  of  purification,  and  not  one  of  an- 
nihilation. There  is  no  foundation  for  the  theory  of  the 
annihilation  of  this  world  in  the  analogies  drawn  from 
nature,  in  the  deductions  of  science,  or  in  the  teaching  of 
Scripture. 

11.  Seeing  that  these  things.  The  heavens  and  the 
elements  of  the  universe,  including  the  earth  and  the 
works  that  are  therein.  Are  thus  ail  to  be  dissolved. 
Are  being  dissolved.  The  present  participle  expresses  the 
certainty  of  the  event,  which  is  still  future.  What  man= 
ner  of  persons  ought  ye  to  be  in  all  holy  living  and  god= 
liness.  Seeing  that  the  world  shall  pass  away,  and  that 
all  must  appear  before  the  judgment-seat  of  Christ,  let  us 
live  in  the  true  fear  of  God,  serve  Him  in  all  forms  of  holy 
behavior  and  piety,  and  carefully  guard  against  sin 
(Augustine). 

12.  Looking  for  and  earnestly  desiring  the  coming 
{presence^  of  the  day  of  God.    This  day  of  God  is  the  day 


252  SECOND  EPISTLE  GENERAL  OF  PETER.        [in.  13. 

of  judgment,  the  day  of  tlie  Lord  spoken  of  in  verse  10. 
Believers  are  to  look  for  and  hasten  (which  is  the  literal 
translation  of  the  Greek  word  paraphrased  earnestly 
desiring)  the  coming  of  Christ,  by  leading  holy  lives  and 
offering  prayers  for  Christ's  speedy  coming.  Bengel  : 
"  A  person  eagerly  desirous  of  anything  will  press  for- 
ward its  accomplishment  by  all  means  in  his  power." 
Believers  especially  hasten  the  coming  of  Christ  by  help- 
ing to  fulfil  those  conditions,  without  which  it  cannot 
come — the  day  being  not  inexorably  fixed  by  God, — but 
one  which  depends  largely  on  the  activity  of  the  Church, 
which  is  free  to  help  in  bringing  about  those  conditions 
by  faith  and  prayer,  and  in  making  up  the  number  of 
those  who  shall  be  saved,  in  order  that  the  fulness  of  the 
Gentiles  may  come  in  (Rom.  xi.  25).  By  reason  of  which. 
The  sense  remains  substantially  the  same  A\hcthcr  we 
refer  lohich  to  the  eoniing,  or  to  the  day  of  God.  This 
coming  of  Christ  which  ushers  in  the  day  of  God  is  the 
occasion  which  brings  about  the  dissolution  of  the  heavens 
and  the  earth.  The  heavens  being  on  fire  shall  be  dis= 
solved,  and  the  elements  shall  melt  with  fervent  heat. 
There  is  nothing  incredible  in  this,  that  fire  is  the  ele- 
ment by  which  the  world  is  to  be  purified.  The  sciences 
of  geology  and  astronomy,  of  chemistry  and  physics,  in 
modern  times,  contribute  to  natural  evidence  of  the  prob- 
ability of  a  burning  up  of  the  world.  What  these  sciences 
affirm  as  probable,  the  Bible  teaches  as  most  true.  This 
destruction  here  spoken  of  does  not  involve  actual  anni- 
hilation.    (See  notes  on  iii.   10.) 

13.  But,  according  to  his  promise.  The  reference  is 
to  the  promise  of  God  given  by  Isaiah  (Ixv.  17  ;  Ixvi.  22). 
We  look  for  new  heavens  and  a  new  earth.  For  this  is 
the  certain  hope  of  believers,  "  for  the  first  heaven  and 
the  first  earth  "  shall  pass  away  (Rev.  xxi.  i).     Wherein 


III.  14.]  CHAPTER  III.  253 

dwelleth  righteousness.  This  reproduces  the  thought  of 
Isaiah  Ixv.  25,  and  is  in  harmony  with  the  statement  of 
Paul  that  "  the  creation  itself  also  shall  be  delivered  from 
the  bondage  of  corruption  "  (Rom.  viii.  21),  and  with  it 
agrees  John's  account  of  the  new  Jerusalem,  that  "  there 
shall  in  no  wise  enter  into  it  anything  unclean  "  (Rev. 
xxi.  27).  This  is  the  final  consummation.  After  the 
final  resurrection  and  the  judgment,  when  the  heavens  shall 
have  passed  away  with  a  great  noise  and  the  earth  burned 
up  (iii.  10,  12)  then  shall  appear  the  new  heavens  and 
the  new  earth  (xxi.  i).  This  new  earth,  after  the  final 
judgment,  will  then  form  the  future  habitation  of  the 
risen  and  glorified  saints,  and  God  shall  dwell  with  them 
(Rev.  xxi.  3,  4). 

9.  Exhortations  Based  on  the  Nearness  of  the 
Final  Consummation. 

14-18.  Wherefore,  beloved,  seeing  that  ye  look  for  these  things,  give 
diligence  that  ye  may  be  found  in  peace,  without  spot  and  blameless  in 
his  sight.  And  account  that  the  longsuffering  of  our  Lord  is  salvation  ; 
even  as  our  beloved  brother  Paul  also,  according  to  the  wisdom  given  to 
him,  wrote  unto  j'ou  ;  as  also  in  all  his  epistles,  speaking  in  them  of  these 
things ;  wherein  are  some  things  hard  to  be  understood,  which  the 
ignorant  and  unstedfast  wrest,  as  \hcy  do  also  the  other  scriptures,  unto 
their  own  destruction.  Ye  therefore,  beloved,  knowing  these  things  before- 
hand, beware  lest,  being  carried  away  with  the  error  of  the  wicked,  ye  fall 
from  your  own  stedfastness.  But  grow  in  the  grace  and  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ.  To  him  be  the  glory  both  now  and 
for  ever.    Amen. 

14.  Wherefore,  beloved,  seeing  that  ye  look  for  these 
things.  This  exhortation  is  based  on  their  expectation 
of  the  new  heavens  and  new  earth.  Give  diligence  that 
ye  may  be  found.  Both  now  in  the  present  time  of  ex- 
pectation, but  especially  at  the  time  of  judgment  (i  Pet. 
i.  7).  In  peace.  Not  only  peace  of  conscience,  but  in 
peace  with   God   and  with  man.     Peace  is  the  sphere  in 


254  SECOND  EPISTLE  GENERAL  OF  PETER,  [in.  15,  16. 

which  the  Christian  must  Hve  and  move.  Without  spot 
and  blameless  in  his  sight.  Before  God,  in  His  judg- 
ment. Christ  was  without  spot  and  without  blemish 
(i  Pet.  i.  19),  and  God  has  chosen  us  in  Christ  that  we 
should  be  holy  and  without  blemish  before  Him  in  love 
(Eph.  i.  4).  If  we  permit  the  God  of  peace  to  sanctify  us 
wholly,  in  spirit,  soul,  and  body,  then  we  shall  be  made 
like  unto  Christ  in  our  lives,  and  be  preserved  entire, 
without  blame  at  His  coming  (i  Thess.  v,  23).  Peter 
may  have  been  thinking  of  the  parable  of  the  Wedding 
Garment  (Matt.  xxii.  1-14). 

15.  And  account  that  the  longsuffering  of  our  Lord  is 
salvation.  This  loiigsiiffcring  zowsxs'is  in  this,  that  God  in 
His  mercy  delays  the  day  of  Judgment.  (See  notes  on 
iii.  9.)  It  is  God's  will  that  men  should  use  this  time  of 
grace  so  that  they  may  obtain  salvation.  Even  as  our 
beloved  brother  Paul  also,  according  to  the  wisdom  given 
to  him,  wrote  unto  you.  This  reference  to  Paul  empha- 
sizes the  exhortations  given  in  verses  14  and  15,  and 
proves  how  intimately  Peter  and  Paul  were  united  in 
their  official  w^ork,  and  that  the  incident  related  in  Gal. 
ii.  1 1-14  did  not  in  any  way  break  their  bond  of  love  and 
spiritual  fellowship.  This  zvisdoni  of  which  Peter  speaks 
as  having  been  given  to  Paul  refers  especially  to  his  apti- 
tude in  teaching  and  ministering  to  the  spiritual  and  in- 
tellectual needs  of  his  hearers  and  readers.  The  letters 
here  referred  to,  which  Paul  wrote  to  these  persons  to 
which  also  this  letter  was  addressed,  are  evidently  the 
Epistles  to  the  Galatians,  Ephesians,  and  Colossians, 
because  all  these  are  addressed  to  churches  in  Asia 
Minor. 

16.  As  also  in  all  Ids  epistles,  speaking  in  them  of  these 
things.  Peter  here  distinguishes  between  the  letters 
which  Paul  wrote  to  the  churches  in  Asia  Minor,  and  his 


in.  17.]  CHAPTER  III.  255 

other  letters,  and  he  asserts  that  in  these  latter,  Paul 
also  speaks  of  the  coming  of  Christ,  of  the  day  of  judg- 
ment, and  the  things  which  are  connected  with  these 
events,  and  exhorts  them  to  steadfastness  in  faith  and 
zeal  in  good  works,  based  upon  these  great  truths. 
Wherein  are  some  things  hard  to  be  understood.  In 
ivJiicJi  epistles  are  certain  expressions  and  statements  hard 
to  understand.  Which  the  ignorant  and  unstedfast 
wrest.  We  can  only  conjecture  what  these  utterances 
of  Paul  were,  which  were  perverted  by  the  ignorant  and 
unsteadfast.  Commentators  refer  to  the  Pauline  doctrine 
of  freedom  (Gal.  v.  i  ;  Rom.  v.  20),  which  Paul  himself 
says  was  perverted  by  some  (Rom.  iii.  8),  to  a  false  doctrine 
of  the  resurrection  (2  Tim.  ii.  18),  possibly  based  upon  a 
perversion  of  Eph.  ii.  5,6;  Col.  ii.  12  ;  or  even  of  i  Cor. 
XV.  12-58.  Gerhard  includes  among  these  perversions 
false  views  of  the  Parousia,  of  justification  by  faith,  of 
Christian  liberty,  of  the  coming  of  Antichrist,  and  especial- 
ly the  justification  and  excuses  of  lawless  extravagancies. 
As  tliey  do  also  the  other  Scriptures.  Especially  the 
prophetical  writings  of  the  O.  T.,  but  we  need  not  exclude 
the  Epistle  of  James,  nor  any  writings  of  the  New  Testa- 
ment which  were  current  at  the  time  of  the  composition 
of  this  Epistle.  Unto  their  own  destruction.  (See  notes 
on  ii.  I,  3.)  This  wresting  of  Scripture  leads  to  perdition 
and  everlasting  punishment,  inasmuch  as  by  these  per- 
versions of  Scripture  they  harden  themselves  in  their 
fleshly  lusts,  which  have  their  fruit  in  eternal  death. 

17.  Ye  therefore,  beloved,  knowing  these  tilings  before- 
hand.  For  Peter  has  given  them  plain  warning  against 
these  false  teachers  and  these  mockers.  Beware  lest.  Be 
on  your  guard.  Special  emphasis  is  laid  upon  \.\\\i> guard- 
ing. Being  carried  away  with  the  error  of  the  wicked. 
These  wncked  ones  are   the  false  teachers  of  libertinism 


256  SECOND  EPISTLE  GENERAL  OF  PETER.        [in.  18. 

and  the  mockers  spoken  of  in  these  last  two  chapters.  Ye 
fall  from  your  own  stedfastness.  In  doctrine  and  in 
life,  for  the  believer  must  implicitly  follow  the  teaching 
of  Scripture  in  this  respect,  and  take  a  firm  stand,  immov- 
able as  the  Rock,  upon  which  we  are  built,  even  Christ 
Himself.  God  alone  can  give  us  the  faith  to  remain 
steadfast,  but  we  are  to  make  diligent  use  of  the  means 
which  God  provides,  by  w^atching,  praying,  and  attending 
to  the  Word  of  God. 

18.  But  grow  in  the  grace  and  knowledge  of  our  Lord 
and  Saviour  Jesus  Christ.  The  best  preservation  against 
error  and  the  best  means  of  promoting  steadfastness  are 
the  continual  practice  of  faith,  and  a  continual  growth  in 
grace  and  the  knowledge  Christ.  Peter  here,  as  in  i.  2, 
lays  stress  on  an  ever  increasing  knowledge  of  the  person, 
and  the  ofifices,  and  the  benefits  of  Christ.  A  true  knowl- 
edge of  Christ  is  the  cause  of  all  Christian  activity.  To 
him  be  the  glory  both  now  and  for  ever  {jinto  the  day  of 
etcrnit)').  Amen.  A  doxology  to  Jesus  Christ  as  God. 
(See  notes  on  i  Pet.  iv.  11.)  This  day  of  eternity  is  the 
day  on  which  eternity,  as  contrasted  with  time,  begins, 
which,  however,  at  the  same  time,  is  eternity  itself 
(Huther).  Avien  is  the  usual  conclusion  of  doxologies, 
as  in  I  Pet.  iv.  11;  v.  1 1. 

The  Epistle  ends  very  abruptly,  without  any  personal 
greetings,  a  sign  of  the  genuineness  of  the  Epistle. 
Plummer  :  "■  His  heart  is  too  full  of  the  fatal  dangers 
which  threaten  the  whole  Christian  community  to  think 
of  himself  and  his  personal  friends.  At  the  opening  of 
his  Epistle  he  hurries  to  his  subject  at  once,  and  presses 
on,  without  pause  or  break,  and  now  that  he  has  unbur- 
dened his  heart,  he  cares  to  say  no  more,  but  ends  at 
once  with  a  tribute  of  praise  to  the  Master  that  bought 
him." 


SPECIAL   INTRODUCTION 


FIRST  EPISTLE  GENERAL  OF  JOHN. 


I.  TJie  AiitJior  of  t]ie  Epistle.  That  the  author  of  this 
Epistle  is  the  Apostle  John,  the  beloved  disciple  of 
Jesus,  who  wrote  the  Gospel,  has  been  the  unanimous 
testimony  of  the  Church  in  all  times.  The  same  proofs 
which  are  given  to  establish  the  fact  that  the  Fourth 
Gospel  was  written  by  the  Apostle  John  apply  also  to 
this  Epistle,  for  there  is  such  a  close  resemblance  between 
the  two  in  style,  structure,  vocabulary,  and  thought,  that 
these  two  books  cannot  but  be  regarded  as  written  by 
the  same  author.  Though  the  writer  does  not  mention 
his  name,  he  asserts  that  he  was  an  eye-witness  of  the 
events  in  the  life  of  Christ  (i  John  i.  1-3),  and  writes 
with  the  authority  of  an  Apostle. 

Of  the  early  life  of  St.  John  we  have  very  little  infor- 
mation. He  was  the  son  of  Zebedee  and  Salome,  the 
sister  of  the  Virgin  Mary  (Matt,  xxvii.  56;  Mark  xv.  40  ; 
John  xix.  25  ;  so  also  Wieseler,  Luecke,  Meyer,  Gloag, 
Farrar,  Tischendorf,  Luthardt,  Weiss,  Westcott,  etc.),  and 
the  younger  brother  of  James  the  Martyr  (Acts  xii.  i,  2). 
The  two  brothers  grew  up  on  the  shores  of  the  Sea  of 
Galilee,  in  or  near  the  western  Bethsaida.  Their  parents 
were  of  some  influence  and  possessed  considerable  means. 
17  257 


258  FIRST  EPISTLE  GENERAL  OF  JOHN. 

We  infer  this  on  account  of  the  mention  of  "  the  hired 
servants"  (Mark  i.  20),  their  mother's  substance  (Luke 
viii.  3),  John's  own  house  (John  xix.  27),  and  that  John 
was  known  to  the  high  priest  Caiaphas  (John  xviii.  15). 
The  two  brothers,  James  and  John,  were  surnamed  by 
our  Lord  Boanerges,  which  is,  Sons  of  thunder  (Mark  iii. 
18),  because  of  the  vehemence,  zeal,  and  intensity  which 
marked  their  character  (Mark  ix.  38  ;  x.  35-41  ;  Luke  ix. 
54).  To  John  belongs  the  memorable  distinction  of  being 
the  disciple  whom  Jesus  loved  (John  xix.  26).  After 
Christ's  death  the  glimpses  which  we  obtain  of  John  in 
the  Scriptures  are  not  numerous.  His  name  occurs  in 
the  list  of  the  Apostles  who  met  in  that  upper  chamber 
in  Jerusalem  immediately  after  Christ's  ascension,  and  to- 
gether with  Peter,  he  is  the  principal  character  of  the 
earlier  chapters  of  the  Acts,  his  name  occurring  three 
times  in  conjunction  with  Peter  (Acts  iii.  4;  iv.  13;  viii. 
14).  He  does  not  appear  to  have  been  at  Jerusalem 
during  Paul's  first  visit  to  that  city  after  his  conversion 
(Gal.  i.  18,  19),  nor  do  we  hear  anything  of  him  duringthe 
next  fourteen  years  until  the  Council  at  Jerusalem  (Gal. 
ii.  9  ;  Acts  xv.  4,  22),  in  A.  D.  50,  though,  from  all  that 
we  know,  he  does  not  appear  to  have  taken  an  active  part 
in  its  deliberations,  for  John's  character  was  contem- 
plative rather  than  active.  Scripture  says  nothing  more 
of  John's  Apostolic  labors.  His  special  work  from  50  to 
70  A.  D.  may  have  been  that  of  teaching  and  organizing 
the  churches  of  Judaea.  It  is  highly  probable  that  it  was 
not  until  after  the  destruction  of  Jerusalem  in  70  A.  D. 
that  John  fixed  his  permanent  residence  at  Ephesus,  for 
early  tradition  unanimously  points  to  Asia  Minor,  and 
to  Ephesus  in  particular,  as  the  scene  of  the  later  activity 
of  John.  This  evidence  is  too  strong  to  be  shaken  by 
hypothetical  objections,     (i)  That  John  resided  in  Asia 


SPECIAL  INTRODUCTION. 


259 


Minor  is  implied  in  the  opening  chapter  of  the  Book  of 
Revelation.  (2)  We  have  the  uniform  testimony  of  the 
Fathers  that  John  spent  the  last  years  of  his  life  at 
Ephesus.  We  will  refer  to  the  testimony  of  only  two, 
that  of  Irenaeus  and  Polycrates.  Irenaeus,  the  disciple  of 
Polycarp,  who  was  a  disciple  of  St.  John,  in  his  cele- 
brated Epistle  to  Florinus,  written  about  180  A.  D.,  of 
which  a  portion  has  been  preserved  by  Eusebius  (//.  E. 
V.  20),  says :  "  When  I  was  yet  a  boy  I  saw  thee  in  lower 
Asia  with  Polycarp.  ...  I  can  describe  both  the  place 
in  which  the  blessed  Polycarp  used  to  sit  and  discourse 
.  .  .  and  the  discourses  which  he  used  to  deliver  to  the 
multitude  ;  and  how  he  recounted  Jiis  close  intercourse 
witJi  John,  and  with  the  rest  of  those  who  had  seen  the 
Lord."  Now  Polycarp  was  Bishop  of  Smyrna,  and  this 
proves  John's  residence  in  Asia  Minor.  At  another 
place  {Hivr.  III.  i)  Irenaeus  makes  the  statement  that 
"  John,  the  disciple  of  the  Lord,  who  also  leaned  back 
on  his  breast,  published  a  gospel  during  his  residence  at 
Ephesus  in  Asia."  Polycrates,  Bishop  of  Ephesus,  writ- 
ing to  Victor,  Bishop  of  Rome  190  A.  D.,  about  ninety 
years  after  the  death  of  St.  John,  informs  us  that  John 
was  buried  in  Ephesus.  Among  "  the  mighty  ashes 
which  sleep  "  in  Asia  awaiting  the  resurrection  at  the 
advent  of  the  Lord,  he  m-cntions  especially  Philip  (one  of 
the  twelve)  who  sleeps  in  Hierapolis,  and  his  two 
daughters,  .  .  .  and  another  daughter  of  his  who  taketh 
her  rest  in  Ephesus,  "  and  moreover  John  also,  who  re- 
clined upon  the  Lord's  breast,  who  was  a  priest  bearing 
the  plate  of  gold,  and  a  martyr,^  and  a  teacher, — he  lies 
asleep  in  Ephesus^     That  St.  John  died  at  an  old  age  at 

>  Early  tradition  is  almost  unanimously  in  favor  of  John's  dying  a 
natural  death.  The  epithet  "  martyr  "  was  only  applied  to  him  in  conse- 
quence of  the  legends  about  the  caldron  of  oil,  the  cup  of  poison,  and  with 
reference  to  his  banishment  to  Patmos. 


26o  FIRST  EPISTLE  GENERAL  OF  JOHN. 

Ephesus,  where  he  was  presiding  over  the  churches  of 
Asia,  was  the  uniform  belief  of  the  Christian  Church 
during  the  second  and  third  centuries,  and  there  is  no 
sufficient  reason  for  doubting  this  truth.  The  best 
attested  tradition  of  the  Early  Church  is  that  John  was 
banished  to  Patmos  during  the  persecution  under  Domi- 
tian,  and  that  on  the  death  of  that  emperor  and  the 
succession  of  Nerva  96  A.  D.,  John  was  recalled  from 
banishment,  and  then  took  up  again  his  abode  at  Ephesus, 
where  he  died  about  98-100  A.  D.  Of  the  manner  of 
his  death  nothing  definitely  is  known. 

The  legends  connected  with  the  name  of  St.  John  are 
numerous,  and  most  of  them  are  associated  with  his  resi- 
dence at  Ephesus  as  Bishop  of  the  churches  in  Asia  Minor. 
Two  well-known  stories  belong  to  an  earlier  period,  refer- 
ring to  events  connected  w^th  John's  presence  in  Rome  at 
the  time  of  Peter's  martyrdom,  during  the  Ncronian  per- 
secution in  64  A.  D.  Tertullian  relates  that  John  was 
thrown  into  boiling  oil  near  the  site  of  the  Porta  Latina,  but 
it  had  no  power  to  hurt  him  {Prcrscript.  Har.  XXXVI.). 
Two  churches  in  Rome  and  a  special  festival  on  May  6th 
perpetuate  the  tradition.  Another  legend  tells  us  that  he 
drank  a  cup  of  poison  which  was  intended  to  cause  his 
death,  but  suffered  no  harm  from  it.  The  memory  of  this 
deliverance  is  preserved  in  the  medizeval  representations 
of  the  Evangelists,  in  which  John  is  often  represented 
with  a  cup  from  which  poison  in  the  form  of  a  serpent  is 
issuing.  Of  the  legends  connected  with  his  residence  at 
Ephesus,  a  few  are  remarkable  for  their  simplicity  and 
their  agreement  with  the  character  of  John.  It  was  in 
connection  with  his  journeys  in  Asia  Minor  that  the 
episode,  told  with  so  much  power  and  beauty  by  Clement 
of  Alexandria,^  and  known  as"  St.  John  and  the  Robber," 
'  Qiiis.  Dh'cs,  c.  42.    See  also  Farrar,  Early  Days  of  Clirisiiauity.  pp.  399,400. 


SPECIAL  INTRODUCTION.  261 

took  place.  According  to  the  narrative,  John  had  com- 
mended a  noble-looking  lad  of  impetuous  spirit  to  the 
local  Bishop,  who  had  instructed  and  baptized  him.  But 
the  Bishop  neglecting  him,  the  young  man  after  a  while 
fell  away  and  became  a  bandit-chief.  John,  on  his  next 
visit,  astounded  the  Bishop  by  asking  for  his  "deposit," 
— "  Restore  unto  me  the  deposit  which  I  and  the  Saviour 
entrusted  to  thee,  with  the  witness  of  the  Church  over 
which  thou  dost  preside."  Then  the  sad  tale  had  to  be 
told.  The  aged  Apostle  rode  away  to  the  haunts  of  the 
robbers,  found  the  young  man,  and  with  tears  and 
entreaties  prevailed  upon  him  to  return  with  him,  and 
finally  brought  him  to  a  true  repentance,  and  restored 
him  to  the  bosom  of  the  Church.  Another  legend  is 
John's  encounter  with  the  heretic  Cerinthus,  narrated  by 
Irenaeus,  who  says:  "There  are  those  who  heard  from 
Polycarp  that  John,  the  disciple  of  the  Lord,  going  to 
bathe  at  Ephesus,  and  perceiving  Cerinthus  within, 
rushed  out  of  the  bath-house  without  bathing,  exclaiming. 
Let  us  fly,  lest  even  the  bath-house  fall  down,  because 
Cerinthus  the  enemy  of  truth  is  within.''  We  may  with 
Dean  Stanley  regard  this  story  "  as  a  living  exemplifica- 
tion of  the  possibility  of  uniting  the  deepest  love  and 
gentleness  with  the  sternest  denunciation  of  moral  evil." 
We  may  conclude  with  two  stories  of  late  authority,  but 
possibly  true.  Cassian  (about  420  A.  D.)  tells  us  that  St. 
John  in  his  old  age  used  to  find  pleasure  in  the  playful- 
ness of  a  tame  partridge,  and  defended  himself  against 
the  charge  of  unworthy  trifling  by  the  apologue  of  the 
bow  that  must  sometimes  be  unstrung.  Not  less  beauti- 
ful is  that  other  scene  which  comes  before  us  as  the  last 
act  of  his  life,  and  so  lovingly  told  by  Jerome.  "  The 
Apostle  John,"  he  observes,  "  tarried  at  Ephesus  to  an 
extreme  old  age,  and    could    only  be   carried   into   the 


262  FIRST  EPISTLE  GENERAL  OF  JOHN. 

church  in  the  arms  of  his  disciples.  He  was  unable  to 
address  them  at  length,  but  was  accustomed  to  stretch 
forth  his  hands  to  his  disciples  and  to  exclaim,  Little 
children,  love  one  another.  At  length  his  hearers,  being 
wearied  with  hearing  him  always  repeat  the  same  words, 
asked  him,  Master,  why  dost  thou  always  speak  thus? 
His  reply  was:  It  is  the  Lord's  command,  and  if  only 
this  be  done  it  is  enough." 

2.  TJic  Authenticity  of  the  Epistle.  The  external 
evidence  to  prove  that  the  Apostle  John  wrote  this  letter 
is  strong  and  conclusive.  Polycarp(i  i6  A.  D.),  the  disciple 
of  John,  refers  to  it  in  his  letter  to  the  Philippians 
(chap,  vii.),  Papias  (i20  A.  D.),  a  hearer  of  John,  and  an 
associate  of  Polycarp,  made  use  of  it  (Euseb.  Hist. 
Eccl.  in.  39),  Irensus  (180  A.  D.)  mentions  this  Epistle 
and  "  cites  many  testimonies  from  it  "  (Euseb.  H.  E.  V.  8). 
This  evidence  of  Irenaeus  has  a  double  value,  first, 
because  he  was  a  disciple  of  Polycarp,  who  was  himself  a 
pupil  of  John,  and  secondly,  because  Irenaeus  gives  such 
clear  testimony  to  the  authenticity  of  the  Gospel  of 
John.  For  it  is  now  generally  admitted  by  critics  of  all 
schools  that  the  author  of  the  Fourth  Gospel  wrote  also 
what  is  known  as  i  John,  so  that  the  evidence  of  the 
genuineness  of  the  one  may  be  used  as  evidence  of  the 
genuineness  of  the  other.  It  is  mentioned  in  the  Mura- 
torian  Canon  (170  A.  D.)  as  written  by  John,  and  this 
Epistle  is  included  in  the  oldest  versions  of  the  East  (the 
Peshito)  and  of  the  West  (Old  Italic),  and  in  all  the 
Catalogues  of  the  books  of  Scripture.  It  is  quoted  by 
Clement  of  Alexandria  (190  A.  D.)  and  by  Tertullian 
(200  A.  D.),  the  earliest  Fathers  of  Africa  whose  writings 
have  come  down  to  us.  Eusebius  (325  A.  D.)  speaks  of 
the  Epistle  as  being  universally  acknowledged  as  genuine 
{H.  E.  III.  25);  and  there  is  no  reason  whatever  to  ques- 


SPECIAL  INTKODUCTION.  263 

tion  the  genuineness  of  the  Epistle,  as  has  been  done 
by  the  Tuebingen  school.  Equally  strong  and  convincing 
is  the  internal  evidence  obtained  by  a  close  comparison  of 
the  Epistle  with  the  Gospel  of  John,  for  there  is  a  striking 
resemblance  between  the  two.  Not  only  is  there  a  strong 
similarity  of  expression,  but  no  less  than  thirty-five 
passages  are  common  to  the  Fourth  Gospel  and  this 
Epistle.  Long  lists  of  these  parallelisms  are  given  by 
Eichhorn,  Guericke,  Alexander,  Westcott,  Plummer,  and 
others.  Westcott  also  calls  attention  to  the  fact  "that 
the  writer  of  the  Epistle  speaks  throughout  with  the 
authority  of  an  Apostle.  He  claims  naturally  and  simply 
an  immediate  knowledge  of  the  fundamental  facts  of  the 
Gospel  (i.  I  ;  iv.  14),  and  that  special  knowledge  which 
was  possessed  only  by  the  most  intimate  disciples  of  the 
Lord(i.  i)."i 

3.  TJic  Persons  Addressed.  The  question  has  often  been 
discussed  whether  i  John  is  to  be  regarded  as  an  Epistle 
or  a  small  treatise.  Many  suppose  it  to  Ibe  a  brief  di- 
dactic discourse  or  a  Pastoral  letter.  Westcott  favors 
this  view :  "  Perhaps  we  can  best  look  at  the  writing 
not  as  a  letter  called  out  by  any  particular  circum- 
stance, but  as  a  Pastoral  addressed  to  those  who  had  been 
carefully  trained  and  had  lived  long  in  the  faith ;  and, 
more  particularly,  to  those  who  were  familiar  either  with 
the  teaching  contained  in  the  Fourth  Gospel  or  with 
the  record  itself."  Though  it  has  not  the  specific  marks 
of  a  letter,  its  substance  is  that  of  an  epistle.  It  may 
be  regarded  as  a  circular  letter,  a  pastoral  addressed 
primarily  to  the  circle  of  Asiatic  churches,  of  which 
Ephesus  was  the  centre.  Such  was  the  view  of  all 
the  early  Fathers,  Irenaeus,  Tertullian,  Clement  of  Alex- 
andria, Origen,  and  Cyprian.  From  the  fact  that  all  the 
»  The  Epistles  of  St.  Jolin,  p.  xxxi. 


264  FIRST  EPISTLE  GENERAL  OF  JOHN. 

churches  of  Proconsular  Asia  were  chiefly  composed  of 
Gentile  Churches,  and  as  there  are  no  quotations  from  the 
O.  T.,  we  may  infer  that  the  letter  was  addressed  mainly 
to  Gentile  Christians,  and  from  its  contents  we  learn  that 
the  readers  had  been  carefully  instructed  in  the  doctrines 
and  duties  of  Christianity  and  had  already  lived  long  in 
the  faith. 

4.  Time  and  Place  of  Writing.  We  have  no  direct 
evidence  to  show  when  and  where  the  Epistle  was  written. 
But  the  indirect  evidence,  both  internal  and  external, 
points  to  a  late  period  of  the  Apostolic  age.  It  is  most 
probable  that  the  Apocalypse,  the  Gospel,  and  the  Epistles 
of  John  were  all  composed  about  the  same  time,  and 
ancient  tradition  is  unanimous  in  affirming  that  John 
spent  the  last  twenty  years  of  his  life  in  Ephesus  as 
his  usual  residence.  It  is  highly  probable  that  the 
Epistle  was  written  after  the  Gospel.  "  The  circum- 
stances of  the  Christian  Society  point  clearly  to  a  late 
date,  and  this  may  be  fixed  with  reasonable  likelihood  in 
the  last  decade  of  the  first  century.  The  later  years  of 
St.  John  were  spent  in  Ephesus  ;  and,  in  the  absence  of 
any  other  indication,  it  is  natural  to  suppose  that  it  was 
vi^ritten  there  "  (Westcott). 

5.  Relation  of  the  Epistle  to  the  Gospel  of  foJin.  The 
close  connection  between  the  Epistle  and  the  Gospel  of 
John  has  been  universally  recognized.  Some  even  have 
maintained  that  the  Epistle  was  written  with  a  designed 
reference  to  the  Gospel, — as  a  preface  and  introduction 
to  the  Gospel,  or  as  a  supplement  and  postscript,  or  else 
that  it  was  a  companion  volume,  if  not  a  comment  upon  the 
Gospel.  Plummer  :  "The  Epistle  appears  to  have  been 
intended  as  a  covipanion  to  the  Gospel,  ...  as  a  com- 
ment on  the  Gospel,  '  a  sermon  with  the  Gospel  for  its 
text.'  ....     St.  John's  Gospel  has  been  called  a  sum- 


SPECIAL  INTRODUCTION.  265 

mary  of  Christian  Theology,  his  first  Epistle  a  summary 
of  Christian  Ethics.  This  classification  will  help  us  to 
give  definiteness  to  the  statement  that  the  Epistle  was 
written  to  be  a  companion  to  the  Gospel.  They  both 
supply  us  with  the  fundamental  doctrines  of  Christianity. 
But  in  the  Gospel  these  are  given  as  the  foundations  of 
the  Christian's  faith  ;  in  the  Epistle  they  are  given  as  the 
foundation  of  the  Christian's  life.  .  .  .  We  may  in  sum- 
mary say  that  the  Gospel  is  objective,  the  Epistle  sub- 
jective; the  one  is  historical,  the  other  moral;  the  one 
gives  us  the  theology  of  the  Christ,  the  other  the  ethics 
of  the  Christian  ;  the  one  is  didactic,  the  otherpolemical ; 
the  one  states  the  truth  as  a  thesis,  the  other  as  an  anti- 
thesis; the  one  starts  from  the  human  side,  the  other 
from  the  divine  ;  the  one  proves  that  the  Man  Jesus  is 
the  Son  of  God,  the  other  insists  that  the  Son  of  God  is 
come  in  the  flesh.  But  the  connection  between  the  two 
is  intimate  and  organic  throughout.  The  Gospel  sug- 
gests principles  of  conduct  which  the  Epistle  lays  down 
explicitly  ;  the  Epistle  implies  facts  which  the  Gospel 
states  as  historically  true."  On  the  whole,  however,  it  is 
best  to  regard  these  two  works  of  the  same  author, 
though  composed  about  the  same  time,  as  independent 
of  each  other,  and  each  one  complete  in  itself.  A  close 
comparison  also  establishes  the  fact  that  the  polemical 
element,  hardly  noticeable  in  the  Gospel,  is  stronger  in 
the  Epistle. 

6.  The  Character  of  the  Epistle.  Wordsworth  calls 
attention  to  the  fact  that  each  of  the  General  Epistles  has 
a  special  character  of  its  own,  and  that  it  was  John's 
special  office  in  this  Epistle  to  defend  the  doctrine  of  the 
Incarnation  against  the  heresies  affecting  the  doctrine  of 
the  two  natures  of  Christ  united  in  one  Person,  which 
already  had   sprung  up  in  Apostolic  times,   and    against 


266  FIRST  EPISTLE  GENERAL  OF  JOHN. 

which  Paul  had  given  solemn  warning  in  his  farewell  charge 
to  the  Elders  of  EpJicsus  (Acts  xx.  28-30).  No  one  could 
be  better  qualified  for  this  work  than  John,  for  he  had 
been  admitted  into  the  closest  intimacy  with  the  Incar- 
nate Word,  and  had  seen  Christ  die  on  the  cross,  and  had 
beheld  His  pierced  side,  from  which  "  there  came  out 
blood  and  water"  (John  xix.  34).  The  very  surroundings 
under  which  John  wrote,  the  heresies  with  which  he  had 
to  contend,  gave  the  special  character  to  his  Epistle. 
These  heresies  were  mainly  four:  (i)  The  heresy  of  the 
Ebionites — that  Jesus  was  a  mere  man;  (2)  the  heresy 
of  Cerinthus — that  Christ  was  an  aeon  or  emanation  from 
God  who  descended  upon  the  TCi2.nJesiLS  at  His  baptism, 
but  left  Him  again  before  His  crucifixion  ;  (3)  the  heresy 
of  the  Docet(E,  of  whom  Simon  Magus  was  the  leader, — 
that  Christ  had  no  real  body,  but  that  He  suffered  merely 
in  appearance ;  and  (4)  the  heresy  of  the  Nicolaitans — 
who  as  far  as  we  can  learn  were  Gentile  Christians  carried 
away  by  Antinomianism  and  Libertinism,  abusing  Paul's 
doctrine  of  Christian  freedom. 

Of  all  commentators  Plummer  develops  the  character- 
istics of  the  Epistle  in  the  most  sympathetic  manner : 
"  Two  characteristics  will  strike  every  serious  reader, — 
the  almost  oppressive  majesty  of  the  thoughts  which  are 
put  before  us,  and  the  extreme  simplicity  of  the  language 
in  which  they  are  expressed.  The  most  profound  mys- 
teries in  the  Divine  scheme  of  redemption,  the  spiritual 
and  moral  relations  between  God,  the  human  soul,  the 
world,  and  the  evil  one,  and  the  fundamental  principles 
of  Christian  Ethics,  are  all  stated  in  words  which  any  in- 
telligent child  can  understand.  Their  ease  and  simplicity 
and  repose  irresistibly  attract  us.  Even  the  unwilling  ear 
is  arrested  and  listens.     We  are  held  as  by  a  spell.  .  .  . 

"Another  characteristic  is  \ts fjiality.     As  St.  John's 


SPECIAL  INTRODUCTION.  267 

Gospel,  not  merely  in  time,  but  in  conception  and  form 
and  point  of  view,  is  the  last  of  the  Gospels,  so  this  is  the 
last  of  the  Epistles.  It  rises  above  and  consummates  all 
the  rest.  ...  It  is  indeed  no  handbook  or  summary  of 
Christian  doctrine  ;  for  it  is  written  expressly  for  those 
who  *  know  the  truth  ;  '  and  therefore  much  is  left  un- 
stated, because  it  may  be  taken  for  granted.  But  in  no 
other  book  in  the  Bible  are  so  many  cardinal  doctrines 
touched,  or  with  so  firm  a  hand.  Closely  connected  with 
this  characteristic  of  finality  is  another  which  it  shares 
with  the  Gospel, — the  tone  of  magisterial  aiitJiority  which 
pervades  the  whole.  None  but  an  Apostle,  perhaps  we 
may  almost  venture  to  say,  none  but  the  last  surviving 
Apostle,  could  write  like  this.  There  is  no  fierce  denun- 
ciation of  those  who  are  opposed  to  him,  no  attempt  at  a 
compromise,  no  anxiety  about  the  result.  He  will  not 
argue  the  point  ;  he  states  the  truth  and  leaves  it.  Every 
sentence  seems  to  tell  of  the  conscious  authority  and  resist- 
less though  unexerted  strength  of  one  who  has  *  seen  and 
heard  and  handled  '  the  Eternal  Word,  and  who  '  knows 
that  his  witness  is  true.'  Once  more,  there  is  throughout 
the  Epistle  a  love  of  moral  and  spiritual  antithesis.  Over 
against  each  thought  there  is  constantly  placed  in  sharp 
contrast  its  opposite.  Thus  light  and  darkness,  truth  and 
falsehood,  love  and  hate,  life  and  death,  love  of  the 
Father  and  love  of  the  world,  the  children  of  God  and  the 
children  of  the  devil,  the  spirit  of  truth  and  the  spirit  of 
error,  sin  unto  death  and  sin  not  unto  death,  to  do  right- 
eousness and  to  do  sin,  follow  one  another  in  impressive 
alternation.  The  movement  of  the  Epistle  largely  con- 
sists of  progress  from  one  opposite  to  another." 

7.  The  Plan  of  the  Epistle.  It  is  very  difficult  to  ana- 
lyze this  Epistle,  and  some  have  even  maintained  that 
there  is  no  systematic  arrangement  at  all, — John  writing 


2  68  FIRST  EPISTLE  GENERAL  OF  JOHN. 

in  detached  aphoristic  sentences.  But  though  his  method 
is  not  so  dialectical  as  that  of  Paul,  it  is  a  mistake  to  sup- 
pose that  he  has  no  plan.  This  plan  however  is  difficult 
to  trace,  and  each  commentator  has  tried  to  improve 
upon  the  labors  of  others.  It  is  exceedingly  interesting 
to  compare  the  analyses  adopted  by  such  commentators 
as  Duesterdieck,  Huther,  Haupt,  Westcott,  and  Plummer. 
The  last,  whose  analysis  is  perhaps  as  good  as  can  be 
made,  says  :  "  Probably  few  commentators  have  satisfied 
themselves  with  their  own  analysis  of  this  Epistle  ;  still 
fewer  have  satisfied  other  people.  Only  those  who  have 
seriously  attempted  it  know  the  real  difficulties  of  the 
problem.  It  is  like  analyzing  the  face  of  the  sky  or  the 
sea.  .  .  .  But  about  one  point  most  students  of  the 
Epistle  will  agree ;  that  it  is  better  to  read  it  under  the 
guidance  of  any  scheme  that  will  at  all  coincide  with  its 
contents,  than  with  no  guidance  whatever.  Jewels,  it  is 
true,  remain  jewels,  even  when  piled  confusedly  into  a 
heap  ;  but  they  are  then  seen  to  the  very  least  advantage. 
Any  arrangement  is  better  than  that.  So  also  with 
St.  John's  utterances  in  this  Epistle.  They  are  robbed 
of  more  than  half  their  power  if  they  are  regarded  as  a 
string  of  detached  aphorisms,  with  no  more  organic  unity 
than  a  collection  of  proverbs." 

The  analysis  here  given  is  largely  based  upon  the 
labors  of  previous  commentators,  and  has  gradually  taken 
shape  during  the  writing  of  this  commentary,  "  and  if  it 
helps  any  other  student  to  frame  a  better  analysis  for 
himself,  it  will  have  served  its  purpose." 

I.  I  John  i.  1-4.    Introduction. 

1.  The  Living  Christ  the  Subject-Matter  of  the 

Gospel  Message  (i.  1-3.) 

2.  The  Aim  of  the  Epistle  (i.  4.) 


SPECIAL  introduction:    ■  269 

II.    I  John  i.    5-ii.  28.    THE    NATURE   OF    FELLOWSHIP 

WITH  God. 

3.  God  is  Light  (i.  5). 

4.  The  Evidence  of  True   Fellowship  with  God 

(i.6,  7). 

5.  The     Confession    of   the    Contrite    Believer 

(i.  8-10). 

6.  Christ  is  the  only  Remedy  for  Sin  (ii.  1-2). 

7.  The  Signs  that   Christ  is  efficicacious   in  us 

(ii.  3-6). 

8.  Love  of  the  Brethren  (ii.  7-1 1). 

9.  Reasons  for  Writing  (ii.  12-14). 

10.  A  Warning  against  Love  of  the  World  (ii.  15- 

17). 

11.  Warning    against    the    Antichrists    (ii.    18- 

28). 

III.  I  John  ii.  29 — iii.  24.  THE  Fruit  of  Fellowship 

WITH  God  is  Holiness. 

12.  The  Children  of  God  and  the  Children  of  the 

Devil  contrasted  (ii.  29-iii.  12). 

13.  Brotherly  Love  and  the  Hatred  of  the  World 

contrasted    (iii.  13-18). 

14.  The  Fruit  of  Love  (iii.  19-24). 

IV.  I  John  iv.  1-6.    The   Law  of   Fellowship  is 

Truth. 

15.  The  Spirit  of  Truth  and  the  Spirit  of  Error 

contrasted  (iv.  1-6). 
V.  I  John  iv.   7-21.    The  Life  of  Fellowship  is 
Love. 

16.  Brotherly  Love  is  the  active  Principle  of  the 

Christian  Life  (iv.  7-21). 
VI.  I  John  V.  1-12.    The  Root  of  Fellowship  is 
Faith. 

17.  The  Power  and  Witness  of  Faith  (v.  1-12). 


270  FIRST  EPISTLE  GENERAL  OF  JOHN. 

VII.  I  John  V.  13-21.    Conclusion. 

18.  The  Aim  of  the  Epistle  restated  (v.  13). 

19.  Confidence  in  Prayer  (v.  14-17). 

20.  Assurance  of  Christian  Knowledge  (v.  18-20). 

21.  Final  Warning  (v.  21). 

8.  Select  Litcj-atiirc.  In  addition  to  the  Literature 
given  in  the  General  Introduction  to  the  General  Epistles, 
pp.  vii,  viii,  we  would  call  attention  to  the  following: 

Duesterdieck,  Die  Drci  JolianneiscJicn  Brief c,  2  vols. 

Goett.  1852-54. 
Ebrard,    TJie    Epistles   of  St.  John,    Edinburgh, 

i860. 
Haupt,  The  First  Epistle  of  St.  John,  Edinburgh, 

1879. 
Lias,    The  First  Epistle  of  John,  1887. 
Luecke,  The  Epistles  of  John,  1837,  Third  Ger.  ed., 

1856. 
Luther,  Tzvo  Expositions  in  WalcJi,  xo\.  9,  pp.  909- 

1079  and  PP-  1079-1251. 
Macdonald,  Life  and  Writiiigs  of  St.  John,  1877. 
Maurice,  First  Epistle  of  J oJin,  1867. 
Neander,  First  Epistle  of  John  practieally  explained, 

1853. 
Westcott,    The  Epistles   of  St.  John,   The    Greek 
Text  with  Notes  and  Essays,  1883. 
The  four  best  Commentaries  on  the  Greek  text  of  the 
First    Epistle   of  John   are  by   Haupt,    Braune,   Huther, 
and  Westcott,  and  on  the  English   text  we  would  espe- 
cially recommend  the  Commentaries  of  Plummer,  Alex- 
ander, and  Lias. 


THE  FIRST  EPISTLE  GENERAL  OF  JOHN. 


CHAPTER  I. 

I.  The  Living  Christ  the  Subject-Matter  of  the 
Gospel  Message. 

1-3.  That  which  was  from  the  beginning,  that  which  we  have  heard, 
that  which  we  have  seen  with  our  eyes,  that  which  we  beheld,  and  our 
hands  handled,  concerning  the  Word  of  life  (and  the  life  was  manifested,  and 
we  have  seen,  and  bear  witness,  and  declare  unto  you  the  life,  the  eternal 
life,  which  was  with  the  Father,  and  was  manifested  unto  us)  ;  that  which 
we  have  seen  and  heard  declare  we  unto  you  also,  that  ye  also  may  have 
fellowship  with  us  :  yea,  and  our  fellowship  is  with  the  Father,  and  with 
his  Son  Jesus  Christ. 

The  Introduction  (i.  1-4)  naturally  falls  under  two 
heads,  the  first  three  verses  treating  of  the  subject-mat- 
ter of  the  Gospel  Message,  and  the  fourth  verse  of  the 
special  aim  of  this  Epistle,  There  is  a  very  close  con- 
nection between  this  Introduction  and  the  Prologue  to 
John's  Gospel  (i.  1-18),  but  the  two  passages  are  not 
parallel,  but  complementary,  both  treating  of  the  In- 
carnate Word,  but  from  different  points  of  view.  The 
form  which  this  Introduction  takes,  so  different  from  that 
found  in  the  other  Epistles  of  the  N.  T.,  reminds  us 
of  the  exordium  to  the  Epistle  to  the  Hebrews  (i.  1-4). 
The  very  length  of  the  sentence  testifies  to  the  emotion 
with  which  it  was  written.     The  structure   is  somewhat 

involved.     The  main  verb  is  zve  declare  of  verse  3,  and 

271 


272  FIRST  EPISTLE  GENERAL  OF  JOHN:  [i.  i. 

enlarged  as  is  the  sentence  and  containing  a  long  paren- 
thesis, we  have  after  all  to  deal  only  with  a  simple 
sentence,  which  has  as  the  object  of  the  verb  the  sub- 
ject-matter of  the  declaration,  and  which  also  states  the 
purpose  of  the  declaration,  and  the  whole  may  be  summed 
up  in  these  words:  We  declare  jcnto  yoii  the  Incarnate 
Word  that  ye  may  have  fellowship  ivith  ns. 

I.  That  which.  The  neuter  that  ivhich  is  used  for  the 
masculine  He  zvho.  This  usage  is  common  with  St.  John 
(John  iv.  22;  vi.  37  ;  xvii.  2).  "  The  neuter  is  naturally 
used  where  the  most  comprehensive  term  is  wanted  : 
comp.  I  Cor.  i.  27;  Col.  i.  20  ;  Eph.  i.  10"  (LiGHTFOOT 
on  Gal.  iii.  22).  The  Socinian  interpretation,  that  "  that 
which  "  means  the  doctrine  of  Jesus,  and  not  the  Incar- 
nate Word,  or  that  it  refers  to  "the  mystery  of  God," 
namely,  the  revelation  that  God  was  manifested  in  the 
flesh,  and  not  to  the  personal  Christ,  cannot  be  maintained, 
because  the  verbs  "  have  seen,"  "  beheld,"  "  handled," 
are  fatal  to  it.  Was  from  the  beginning.  The  refer- 
ence is  to  the  personal  Christ  according  to  His  divine 
nature,  as  Son  of  God,  who  has  been  from  all  eternity 
(John  i.  1-3  ;  xvii.  5  ;  2  Thess.  ii.  13;  Eph.  i.  4;  iii.  9). 
The  meaning  of  this  phrase  will  become  clearer  if  we 
compare  it  with  John  i.  1-18,  only  that  in  the  Prologue 
to  the  Gospel  the  stress  is  laid  on  the  fact  that  the  Word 
existed  before  the  Creation,  while  here  in  the  Epistle  the 
fact  that  the  Word  existed  before  the  Incarnation  is  em- 
phasized. So  likewise  the  description  of  Christ  given  in 
Rev.  xxii.  13,  "I  am  the  Alpha  and  the  Omega,  the  first 
and  the  last,  the  beginning  and  the  end,"  is  intended  to 
teach  the  truth,  not  only  that  Christ  lives  through  all 
time,  but  that  He  is  above  time.  In  this  whole  sentence 
the  idea  of  the  Son  of  God  as  the  Eternal  Life  is  in  the 
Apostle's  mind,  and  he  here  makes  the  assertion  that  the 


I.  I.]  CHAPTER  I.  273 

Eternal  Life  concerning  which  he  speaks  was  already  in 
existence  before  all  time, — existing  therefore  before  His 
manifestation  in  the  flesh,  the  great  theme  of  this  Epistle. 
That  which  we  have  heard.  John  now  passes  from 
eternity  to  time.  Christ  is  not  only  eternal  and  divine, 
but  He  has  become  incarnate  and  manifested  Himself  to 
human  perception  and  experience.  We  need  not  refer 
"  that  which  "  in  the  different  clauses  of  this  sentence  to 
different  things,  as  if  the  Apostle  meant  to  say,  We  have 
heard  His  words,  we  have  seen  His  miracles,  we  beheld 
///j'^/(5'r;/,  our  hands  handled  His  resurrecfioi-bodj, — all 
this  is  indeed  true,  but  John's  idea  is  not  that  he  experi- 
enced this  or  that  in  Christ, — but  he  has  heard,  seen, 
looked  upon,  and  handled  Christ  Himself,  the  Incarnate 
Word,  the  Eternal  Life.  That  which  we  have  seen 
with  our  eyes.  Li  this  whole  section  John  uses  the 
plural  zvc  including  his  fellow-Apostles,  of  whom  he  was 
the  last  survivor,  for  they  all  had  the  same  personal  ex- 
perience. Note  the  gradation  discernible  between  the 
first  pair  of  predicates  heard  and  seen,  and  between  the 
second  pair  beheld  and  handled.  To  see  ivith  the  eye  stands 
higher  than  hearing, — it  indicates  the  most  incontestable 
evidence  ;  to  behold  is  stronger  than  seeing,  for  it  implies 
a  purposed  and  most  diligent  beholding,  while  to  handle 
indicates  investigation  pursued  to  the  utmost  exactitude 
in  order  to  convince  one's  self  of  the  reality  and  nature 
of  an  object.  "  With  all  the  language  at  his  command 
John  insists  on  the  reality  of  the  Incarnation,  of  which 
he  can  speak  from  personal  knowledge  based  on  the  com- 
bined evidence  of  all  the  senses"  (Plummer).  That 
which  we  beheld,  and  our  hands  handled.  We  have 
here  a  change  of  tense,  the  first  two  verbs  being  in  the 
perfect,  and  these  two  in  the  aorist.  The  aorist  probably 
refer  to  a  definite  occasion  on  which  the  beholding  and 
18 


274  FIRST  EPISTLE  GENERAL  OF  JOHN.  [1.2. 

handling  took  place,  as  at  His  appearance  after  His  res- 
urrection (John  XX.  24 ;  Luke  xxiv.  39).  No  greater 
proof  of  the  reality  of  the  Incarnation  of  our  Lord  could 
possibly  be  given,  "John  adduces  such  strong  evidence 
of  this  manifestation  as  to  find  it  no  longer  necessary  to 
quote  the  prophets  "  (Bengel).  Concerning  the  Word 
of  Life.  That  is  Christ,  the  personal  Logos.  This 
clause  is  in  apposition  to  the  preceding  clauses,  stating 
more  particularly  to  what  these  descriptive  sentences 
refer.  "  This  certainly  does  not  mean  the  word,  written 
or  preached,  whose  subject  is  the  spiritual  and  eternal 
life ;  but  the  Personal  Word,  the  Logos,  whose  attribute 
it  is  that  He  is  the  life ;  who  is  at  once  both  the  Word 
and  the  Life "  (Alexander). 

2.  And  the  life  was  manifested.  Of  the  two  ideas  con- 
tained in  "  the  Word  of  life,"  John  takes  up  the  latter. 
Because  the  Word  became  flesh  (i  John  iv.  2  ;  John  i.  14), 
this  Life  presents  itself  to  us  as  manifested.  And  we  have 
seen,  and  bear  witness,  and  declare  unto  you  the  life. 
Note  the  climax  in  the  verbs  used.  A  true  testimony 
aims  to  serve  the  cause  of  truth,  and  rests  always  on  per- 
sonal experience,  hence  the  verb  seen  precedes  the  verb 
bear  zvitness.  What  the  Apostle  knows  he  would  com- 
municate to  his  readers  and  hearers.  "  The  three  verbs 
give  in  due  sequence  the  ideas  of  personal  experience, 
responsible  affirmation,  authoritative  announcement, 
which  are  combined  in  the  Apostolic  message  "  (WesT- 
COTT).  The  eternal  life.  When  Christ  calls  Himself 
Life  (John  xi.  25  ;  xiv.  6),  or  is  called  eternal  life  (i  John 
V.  20),  emphasis  is  laid  upon  the  internal  quality  of  the 
divine  life,  "  a  life  is  meant  which  really  and  truly  is  life, 
life  in  the  fullest  sense,  life  and  nothing  but  life  ;  in  a  word, 
divine  life  ;  while  all  earthly  life  is  in  some  sense  death  " 
(Haupt).     Which  was  with  the  Father,  and  was  mani= 


I.  3,  4]  CHAPTER  I.  275 

tested  unto  us.  "  With  the  Father  "  corresponds  to 
"  with  God  "  of  John  i.  i.  The  Life  is  here  spoken  of  as 
a  distinct  PersonaHty,  The  eternal  hfe  of  the  Logos 
with  the  Father,  and  the  earthly  life  in  which  the  Logos 
was  manifested  to  us,  are  but  diverse  forms  in  which  tJie 
eternal  life  subsists.  Of  "  eternal  life  "  which  the  believer 
possesses  in  Christ  in  the  sense  as  used  in  i  John  ii.  25  ; 
iii.  15  ;  V.  II,  13,  there  is  here  no  mention  at  all,  but  the 
reference  is  to  Christ  Himself.  This  whole  verse  is  paren- 
thetical. 

3.  That  which  we  have  seen  and  heard  declare  we 
unto  you  also,  that  ye  also  may  have  fellowship  with 
us.  Stress  is  again  laid  upon  the  assurance  of  the  truth 
that  the  eternal  life  was  manifested.  John  had  often 
proclaimed  this  truth,  but  his  readers,  yoii  also,  were  be- 
lievingly  to  accept  it,  in  order  that  they  might  have  fel- 
lowship with  himself  and  the  other  Apostles.  This  fel- 
lozvship  is  that  communion  of  Christ  in  faith  and  love, 
which  was  brought  about  by  the  Apostolic  preaching. 
Yea,  and  our  fellowship  is  with  the  Father,  and  with 
His  son  Jesus  Christ.  Our  fellowship,  i.  e.  of  ics  the 
Apostles  and  you  the  readers  of  this  Epistle,  is  at  the 
same  time  and  essentially  a  fellowship  with  God  the 
Father  and  with  His  Son.  The  full  description  as  given 
here  of  Christ  (in  the  Greek)  marks  emphatically  the  dis- 
tinction between  the  Father  and  the  Son,  as  well  as  their 
equality. 

2.  The  Aim  of  the  Epistle. 

4.    And  these  things  we  write,  that  our  joy  may  be  fulfilled. 

4.  And  these  things  we  write.  These  things  con- 
tained in  this  Epistle,  John  uses  the  plural  ive  not  after 
the  manner  of  authors,  but  because  he  is  speaking  for  all 
the  Apostles,  as  his  teaching  is  in  perfect  agreement  with 


276  FIRST  EPISTLE  GENERAL  OF  JOHN.  [1.5. 

their  teaching.  That  our  joy  may  be  fulfilled.  Many 
ancient  authorities  read  j(^//r  joy.  (Comp.  John  xv.  11  ; 
xvii.  13  ;  Phil,  ii.  2  ;  iv.  4.)  Oiir  ]oy  may  refer  either 
to  the  ApostoHc  joy  that  the  Word  brings  forth  fruit 
among  their  hearers,  or  to  "  your  joy  as  well  as  ours." 
This  joy  will  be  promoted  if  this  fellowship  with  the  Son 
and  the  Father  and  with  the  brethren  will  continue  and 
become  more  intimate,  for  the  perfection  of  joy  is  not 
instantaneous,  but  has  its  stages  of  growth.  Joy  is  the 
very  essence  of  true  Christianity,  and  just  as  Christ's  life 
becomes  our  life  through  faith,  so  can  Christ's  joy  become 
our  joy  (John  xv.  11)  through  faith  (Phil.  i.  25). 

3.  God  is  Light. 

5.    And  this  is  the  message  which  we  have  heard  from  him,  and  an- 
nounce unto  you,  that  God  is  light,  and  in  him  is  no  darkness  at  all. 

5.  And  this  is  the  message  which  we  have  heard  from 
him.  From  Him,  that  is,  Christ,  the  Son  of  God  manifest- 
ed in  the  flesh,  whom  the  Apostle  himself  had  heard.  And 
announce  unto  you.  Not  the, same  as  declare,  for  it  in- 
cludes the  idea  of  proclaiming  again  what  has  been  heard 
from  Christ.  That  Qod  is  Light.  This  is  the  theme 
of  the  first  main  division  of  the  Epistle  (i.  5-ii.  28). 
"  There  are  three  statements  in  the  Bible  which  stand 
alone  as  revelations  of  the  Nature  of  God,  and  they  are 
all  in  the  writings  of  St.  John  :  '  God  is  spirit '  (John  iv. 
24);  'God  is  light,'  and  'God  is  love'  (i  John  iv.  8). 
In  all  these  momentous  statements  the  predicate  has  no 
article,  either  definite  or  indefinite.  Spirit,  light,  love, 
are  His  very  nature.  They  are  not  mere  attributes,  like 
mercy  and  justice  ;  they  are  Himself.  They  are  prob- 
ably the  nearest  approach  to  a  definition  of  God  that  the 
human  mind   could   frame  or  comprehend  ;    and  in  the 


I.  6,  7.]  CHAPTER  I.  277 

history  of  thought  and  rcHgion  they  arc  unique.  The 
more  we  consider  them,  the  more  they  satisfy  us.  The 
simplest  intellect  can  understand  their  meaning,  the 
subtlest  cannot  exhaust  it.  No  figure  borrowed  from  the 
material  world  could  give  the  idea  of  perfection  so  clearly 
and  fully  as  ligJit.  It  suggests  ubiquity,  brightness, 
happiness,  intelligence,  truth,  purity,  holiness "  (PluM- 
MER).  God  is  to  the  spiritual  ^\hat  light  is  to  the 
physical  vision.  As  John  calls  God  light  in  this  passage, 
so  he  calls  Christ  "  the  true  light  "  in  ii.  8.  And  in  him 
is  no  darkness  at  all.  There  is  no  impurity,  sin,  or 
falsehood  in  God.  This  is  stated  in  the  strongest  man- 
ner possible. 

4.  The  Evidence  of  True  Fellowship  with  God. 

6,  7.  If  we  say  that  we  have  fellowship  with  him,  and  walk  in  the  dark- 
ness, we  lie,  and  do  not  the  truth  :  but  if  we  walk  in  the  light,  as  he  is  in 
the  light,  we  have  fellowship  one  with  another,  and  the  blood  of  Jesus  his 
Son  cleanseth  us  from  all  sin. 

6.  If   we  say    that    we    have    fellowship    with    him. 

With  God  the  Father.  He  states  the  case  hypothetic- 
ally,  and  with  great  delicacy  includes  himself,  so  as  to 
make  the  reference  more  general  and  forcible.  And 
walk  in  the  darkness.  Live  in  sin,  giving  evidence  of 
this  in  all  our  inward  acts  and  outward  actions.  We  lie. 
For  what  "communion  hath  light  with  darkness?"  (2 
Cor.  v.  14).  And  do  not  the  truth.  That  is,  we  do  that 
which  does  not  correspond  to  the  nature  and  will  of  God. 

7.  But  if  we  walk  in  the  light.  There  is  a  close 
connection  between  the  biblical  idea  of  leading  a  life  of 
repentance  and  faith  and  zvalking  in  the  light,  the  latter, 
however,  being  the  consequence  of  the  former.  To  walk 
in  the  light  means  more  than  simply  living  a  life  of  per- 
sonal holiness, — it  implies  that  the  believer  has  commun- 


278  FIRST  EPISTLE  GENERAL  OF  JOHN.  [1.8. 

ion  with  God,  "  that  the  kingdom  of  God  is  the  element 
of  his  Hfe  which  surrounds  him,  the  air  of  which  he 
breathes,  and  the  breath  of  which  encircles  him  with  its 
nourishing  influence  "  (Haupt).  As  he  is  in  the  light. 
Not  only  is  the  nature  of  God  light,  but  light  is  also 
the  element  in  which  He  subsists  and  lives.  We  have 
fellowship  one  with  another.  The  evidence  of  "  walk- 
ing in  the  light  "  manifests  itself  in  two  ways  ;  (i)in  the 
love  of  the  brethren,  for  fellowship  with  the  brethren  is 
the  fruit  of  true  fellowship  with  God,  and  (2)  in  pro- 
gressive sanctification.  And  the  blood  of  Jesus  his  Son 
cleanseth  us  from  all  sin.  The  word  blood  emphasizes 
the  reality  of  Christ's  human  nature,  of  His  sufferings, 
death,  and  expiatory  sacrifice.  When  John  speaks  of  the 
cleansing  from  all  sin  he  refers  not  only  to  the  daily  jus- 
tification of  the  believer  which  is  here  implied,  but 
especially  to  his  sanctification,  for  the  blood  is  ever 
cleansing  us  from  all  sin.  He  who  zvalks  in  the  light  must 
ever  progress  in  a  life  of  sanctification.  Sin  must  ever 
more  and  more  disappear. 

5.  The  Confession  of  the  Contrite  Believer. 

8-10.  If  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  us.  If  we  confess  our  sins,  he  is  faithful  and  righteous  to 
forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness.  If  we  say 
that  we  have  not  sinned,  we  make  him  a  liar,  and  his  word  is  not  in  us. 

8.  If  we  say  that  we  have  no  sin,  we  deceive  our= 
selves.  If  the  believer  must  ever  more  and  more  die 
unto  sin,  and  if  the  blood  of  Jesus  purifies  us  ever  more 
and  more,  this  presupposes  the  existence  of  sin  even  in 
those  believers  who  have  made  the  greatest  progress  in 
sanctification.  This  includes  both  original  and  actual 
sin,  and  this  is  true  of  all  Christians,  and  only  Jesus 
Christ    Himself   is    the    one    exception    (i    Pet.    ii.  23). 


I.  9-]  CHAPTER  I.  279 

Although  we  arc  bom  of  God,  and  no  longer  walk  in 
darkness,  nevertheless  we  do  not  cease  to  have  sin.  If 
we  deny  this  we  mislead  ourselves  and  the  truth  is  not 
in  us.  This  does  not  mean  simply  that  we  are  not  truth- 
ful, but  that  truth  in  its  objective  character  no  longer 
dwells  in  us.  The  regenerate  man  who  has  no  percep- 
tion of  this,  and  is  not  conscious  that  he  still  has  sin, 
original  and  actual,  lies  to  himself,  and  through  pride 
and  self-righteousness  brings  upon  himself  still  greater 
sin  and  guilt,  for  there  is  a  fundamental  departure  from 
the  truth. 

9.  If  we  confess  our  sins.  Not  only  must  the  be- 
liever have  a  consciousness  of  sin  within  him,  but  there 
must  also  be  a  confession  of  our  sins,  those  actual  and 
concrete  sins  which  are  the  particular  manifestations  that 
we  have  sin  in  us.  This  confession  must  not  only  be  an 
inward  acknowledgment,  but  a  real  (even  if  not  always 
vocal)  expression  and  confession  of  our  sins  before  God. 
We  may,  with  Luther,  distinguish  between  three  kinds  of 
confession:  (i)  that  before  God  (Ps.  xxxii.  5),  without 
which  there  can  be  no  forgiveness  at  all  ;  (2)  that  before 
men,  especially  to  those  whom  we  have  wronged.  This 
like  the  former  is  necessary  for  forgiveness  (see  notes  on 
James  V.  16);  (3)  that  before  the  Church,  provided  for 
in  the  General  Confession  of  sin  and  Absolution  before 
the  celebration  of  the  Lord's  Supper,  or  in  the  private 
confession  and  absolution  of  the  contrite  believer,  who 
makes  use  of  the  privileges  provided  by  God  in  the  office 
of  the  ministry,  by  seeking  his  pastor  or  spiritual  guardian 
of  his  soul,  to  receive  instruction  and  comfort  for  a  dis- 
quieted conscience.  This  last  must  by  no  means  be  con- 
founded with  the  Roman  Catholic  doctrine  of  Auricular 
Confession.  (See  notes  on  James  v.  16.)  He  is  faithful 
and  righteous  to  forgive  us  our  sins.     If  we  truly  con- 


28o  FIRST  EPISTLE  GENERAL  OF  JOHN.  [i.  lo. 

fess  our  sins  with  a  penitent  and  believing  heart,  and 
trust  only  in  the  merits  of  Christ  obtained  by  his  passive 
and  active  obedience,  God  the  Father  will  surely  forgive 
us  our  sins,  for  He  \s  faitJifiil,  He  has  promised  forgive- 
ness, and  He  will  most  faithfully  keep  His  promise  (Heb. 
X.  23),  and  He  is  also  righteous,  and  His  righteousness 
demands  that  the  contrite  believer  be  forgiven,  for  atone- 
ment has  been  made  for  him  by  His  own  Son.  God  is 
righteous  who  will  forgive  the  sins  of  those  who  believe 
and  confess  their  sins,  and  impute  to  them  the  righteous- 
ness acquired  by  Christ  through  His  active  obedience. 
And  to  cleanse  us  from  all  unrighteousness.  On  ac- 
count of  His  faithfulness  and  righteousness,  the  Father 
as  the  origin  of  all  grace  also  operates  in  our  sanctifica- 
tion,  although  the  blood  of  Christ  is  the  means  which  by 
its  purifying  power  brings  about  our  purification  from 
sin,  and  this  blood  is  especially  applied  to  our  hearts  and 
conscience  through  the  Word  and  Sacraments  by  the 
Holy  Ghost,  who  proceedeth  from  the  Father  and  the 
Son. 

10.  H  we  say  that  we  have  not  sinned.  John,  in  this 
whole  section,  is  speaking  of  Christians.  He  has  shown 
that  although  as  true  believers  we  continually  receive  for- 
giveness of  our  sins  (and  this  shows  that  Christians  are 
always  siuniiig  in  the  sight  of  God,  both  on  account  of 
original  sin  in  us,  and  actual  sins,  which  latter  may  be 
either  sins  of  omission  or  commission),  and  though  we 
are  continually  dying  unto  sin  and  progressing  in  a  life 
of  sanctification,  we  still  always  will  have  sin  in  us  (and 
this  shows  that  absolute  perfection  of  a  sinless  life  is  not 
attainable  by  us  here  on  earth),  — and  now  he  further 
adds  that  if  a  man  in  his  delusion,  self-conceit,  and  pride, 
and  in  his  ignorance  of  the  teaching  of  Scripture  and  his 
utter  lack   of  true  self-knowledge,  asserts  that  he,  in  his 


I.  10.]  CHAPTER  I.  ■  281 

Christian  life  as  a  believer,  has  not  sinned,  then  indeed 
we  make  him  (God)  a  liar,  for  if  God  is  faithful  to  for- 
give our  sins,  we  must  have  sins,   and  his  word  is  not  in 

us,  the  truth  of  the  Word  of  God  has  not  yet  been  under- 
stood and  apprehended.  The  great  truth  taught  in  this 
paragraph  is  that  Christians  are  saints,  but  only  in  process 
of  becoming  such,  not  as  if  already  complete  and  perfect 
(Phil.  iii.  12-16).  We  must  always  clearly  distinguish  be- 
tween justification  or  forgiveness  of  sins,  and  sanctifica- 
tion.  Both  are  an  act  of  God,  but  the  first  takes  place 
outside  us,  and  refers  to  a  change  in  our  relation  to  God, 
while  the  second  takes  place  within  us.  In  what  is  known 
as  the  Holiness  doctrine  advocated  by  so  many  in  modern 
times,  there  Is  no  clear  apprehension  of  the  distinction  be- 
tween Justification  and  Sanctification,  Also  altogether 
unwarranted  is  the  distinction  drawn  that  \\\q  forgiveness 
of  sins  takes  place  on  this  earth,  but  the  cleansing  from 
unrighteousness  in  purgatory.    (See  notes  on  i  Pet.  iv.  ^^ 


CHAPTER  II. 
6.  Christ  is  the  Only  Remedy  for  Sin. 

I,  2.  My  little  children,  these  things  write  I  unto  you,  that  ye  may  not 
sin.  And  if  any  man  sin,  we  have  an  Advocate  with  the  Feather,  Jesus 
Christ  the  righteous  :  and  he  is  the  propitiation  for  our  sins  ;  and  not  for 
ours  only,  but  also  for  the  whole  world. 

I,  riy  little  children.  John  calls  his  readers  children 
because  of  his  age  and  fatherly  care  for  them,  and  he 
uses  the  diminutive  because  of  his  affection  for  them. 
(So  also  ii.  12,  28;  iii.  18;  iv.  4;  v:  21.)  These  things 
write  I  unto  you.  These  things  refer  especially  to  what 
has  been  said  in  the  preceding  chapter  in  verses  5-1 0. 
That  ye  may  not  sin.  This  designates  the  special  object 
which  the  Apostle  had  in  view  in  writing  what  precedes,  for 
these  two  verses  are  closely  connected  with  the  preceding 
chapter.  John  now  sets  before  us  the  ideal  Christian  life. 
He  who  walks  in  the  light  (i.  7)  has  fellowship  with  God 
(1*.  3),  and  the  aim  of  this  communion  is  to  purify  us  from 
all  sin,  for  God  is  light  (i.  6).  But  this  purifying  process, 
on  account  of  the  sin  that  ever  remains  in  the  Christian 
(i.  8-10),  is  not  completed  at  one  stroke.  Sanctification 
is  a  gradual  attainment,  just  as  knowledge  of  all  kinds  can 
only  be  gradually  attained.  In  i.  5-10  John  has  laid 
down  fundamental  principles,  and  now  he  exhorts  be- 
lievers to  live  up  to  their  ideal  life.  And  if  any  man  sin. 
It  is  implied  that  the  Christian  will  commit  sin.  Whether 
it  is  possible  for  the  Christian  ever  to  attain  to  that  state 

of  perfection  so  that  he  does  not  sin,  John  does  not  say, 

282 


II.  I.]  CHAPTER  11.  283 

but  from  i.  8-10,  we  can  infer  that  the  believer  as  long 
as  he  is  on  this  earth  can  never  attain  to  absolute  sinless 
perfection.  He  will  always  need  an  Advocate  with  the 
Father.  This  is  written  for  our  comfort.  We  have  an 
Advocate  {Comforter  ox  Helper,  Greek  Paraclete)  with  the 
Father.  The  Christian  will  indeed  sin,  but  he  cannot 
remain  in  his  sins.  He  sins  not  with  the  wilfulness  of 
sin,  but  in  spite  of  the  will  of  his  mind,  but  he  who  re- 
mains in  his  sins  has  no  Advocate  with  God.  In  John 
xiv.  16,  26;  XV.  26;  xvi.  7,  the  Holy  Ghost  is  called  the 
Paraelete  or  Comforter  because  by  His  witness  He  leads 
the  disciples  into  all  truth,  but  there  is  no  contradiction 
when  Christ  is  here  called  a  Paraclete,  for  Christ  in  John 
xiv.  16  expressly  speaks  of  another  Paraclete,  "  by  which 
Christ  signifies  that  He  Himself  is  the  proper  Paraclete, 
"and  the  Holy  Ghost  His  substitute"  (HuTH.).  The  word 
Paraclete  has  a  general  and  a  special  meaning.  In  the 
former  it  means  Helper  or  Comforter  used  of  the  Holy 
Ghost,  and  in  its  more  special  forensic  meaning  it  signifies 
Advocate  in  the  sense  of  Intercessor,  as  applied  to  Christ. 
Jesus  Christ  the  righteous.  He,  the  Righteous  one, 
"  just  and  stainless,  and  without  sin  "  (Luther),  the  incar- 
nate Logos,  who  has  shed  His  blood  on  the  cross,  and  who 
"  through  His  own  blood  entered  in  once  for  all  into  the 
holy  place  ''  (Heb.  ix.  12),  "  into  heaven  itself,  now  to  ap- 
pear before  the  face  of  God  for  us"  (Heb.  ix.  24),  who 
also  "  is  able  to  save  to  the  uttermost  them  that  draw  near 
unto  God  through  Him,  seeing  He  ever  liveth  to  make 
intercession  for  them  "  (Heb.  vii.  25).  In  Christ  exalted  to 
heaven  interceding  for  believers,  the  typical  action  of  the 
high  priest  interceding  for  the  people  of  God  has  reached 
its  complete  fulfilment.  Huther  has  a  suggestive  note 
defining  more  particularly  Christ's  office  as  our  Advocate, 
which  we  here  give   in  summary,     (i)    Our  Advocate  is 


284  FIRST  EPISTLE  GENERAL  OF  JOHN.  ["•  2,  3- 

Jesus,  the  glorified  Redeemer,  who  is  with  the  Father — ■ 
in  His  divine-human  personahty.  (2)  It  is  implied  that  by 
His  blood  Christ  has  made  atonement  for  the  sins  of  men. 

(3)  This  advocacy  or  intercession  has  reference  to  be- 
lievers, who    still   sin   amid    their  walking  in   the   light. 

(4)  It  is  a  real  activity  in  which  He  intercedes  {oral  inter- 
cession) for  believers  that  God  may  manifest  in  their  for- 
giveness and  sanctification  His  faithfulness  and  justice. 

2.  And  he,  Jesus  Christ  the  righteous,  is  the  propitia= 
tion.  Only  here  and  iv.  10.  Christ  is  both  the  High 
Priest  and  the  sacrifice,  both  the  propitiator  and  the  pro- 
pitiatory expiation,  for  by  His  blood  He  has  made  expia- 
tion for  the  guilt  of  sin.  The  abstract  word  propitiation  is 
used  because  He  is  "  not  the  Propitiator  through  anything 
outside  Himself,  but  through  Himself  "  (Luecke).  Thus 
He  is  also  called  our  sanctification  (i  Cor.  i.  30).  For  our 
sins.  Of  believers,  both  before  ^.nd  after  their  conversion. 
And  not  for  ours  only,  but  also  for  the  whole  world. 
His  blood  was  shed  as  a  propitiation  for  ^// sins,  but  as 
an  Advocate  His  intercession  has  reference  only  to  the 
sins  of  believers. 

7.  The  Signs  that  Christ  is  Efficacious  in  us. 

3-6.  And  hereby  know  we  that  we  know  him,  if  we  keep  his  command- 
ments. He  that  saith,  I  know  him,  and  keepeth  not  his  commandments, 
is  a  Har,  and  the  truth  is  not  in  him  :  but  whoso  keepeth  his  word,  in  him 
verily  hath  the  love  of  God  been  perfected.  Hereby  know  we  that  weai-e 
in  him  :  he  that  saith  he  abideth  in  him  ought  himself  also  to  walk  even 
as  he  walked. 

3.  And   hereby  know  we  that  we    know    him.     The 

Apostle  reminds  us  that  we  may  test  our  true  relation  (i) 
by  the  sign  of  true  knowledge  (verses  ZS^),  and  (2)  by 
the  sign  of  true  union  (verses  ^b,  6).  It  is  difficult  to 
decide  whether  Him  refers  to  Christ  or  to  God.     It  is  prob- 


II.  4-6.]  CHAPTER  IT.  285 

ably  best  to  refer  it  to  God,  not  excluding  the  reference 
to  Christ.  If  we  keep  his  commandments.  This  is  the 
sign  of  a  true  living  knowledge  of  God  and  of  Christ. 
There  is  only  one  way  of  proving  to  ourselves  that  we 
know  God,  and  this  is  by  obeying  His  will. 

4.  He  that  saith,  I  know  him,  and  keepeth  not  his 
commandments,  is  a  liar.  This  is  a  much  stronger  state- 
ment than  in  i.  6.  And  the  truth  is  not  in  him.  (Com- 
pare notes  on  i.  8.) 

5.  But  whoso  keepeth  his  word.  The  zvord  of  God 
refers  to  the  whole  revelation  of  God,  and  covers  more 
than  His  commandments.  Bengel:  "  Wis  precepts  are 
many  ;  His  ivof'd  is  one."  In  him  verily  hath  the  love  of 
God  been  perfected.  Some,  indeed  (Caloviu.s,  Bengel, 
Spener,  etc.),  interpret  "  the  love  of  God  to  us  "  as  in  iv. 
9,  but  the  context  shows  that  John  had  in  view  the  love 
the  believer  has  towards  God  (so  Luther,  Calvin,  Luecke, 
Braune,  Huther,  etc.).  HUTHER  :  "  Where  the  Word  of 
God  is  perfectly  fulfilled,  there  love  to  God  is  perfect ; 
in  perfect  obedience,  perfect  love  is  shown.  That  the 
Christian  has  not  attained  this  perfection  at  any  moment 
of  his  life,  but  is  ever  only  in  a  state  of  progress  towards 
it,  is  indeed  true ;  but  John  is  not  here  considering  that 
aspect."  Hereby  know  we  that  we  are  in  him.  This  may 
refer  to  what  precedes,  in  which  case  the  "  keeping  of  God's 
Word  "  is  a  proof  that  we  are  in  Him.  But  it  may  also 
refer  to  what  follows  in  verse  6,  which  is  a  more  explicit 
statement,  in  what  the  fruit  of  a  true  union  consists. 

6.  He  that  saith  he  abideth  in  him.  That  is,  abideth 
in  God.  Bengel:  "To  kiuuu  Him,  to  be  in  Him,  to 
abide  in  Him.  are  synonymous  terms  for  successive  con- 
ditions." Note  the  climax.  To  abide  in  implies  Jtabiiual 
fellowship.  Ought  himself  also  to  walk  even  as  he 
{Christ)  walked.     This  is  the  duty  of  him  who  sajs  that 


286  FTRSr  EPISTLE  GENERAL  OF  JOHN.  [ii.  7, 

he  abides  in  God.  Christ  is  our  pattern  (iii.  3,  7  ;  iv.  17), 
not  only  in  His  humiliation  and  suffering  (see  notes  on 
I  Pet.  ii.  21),  but  in  His  whole  life, — in  His  keeping  the 
commandments  of  God,  and  in  His  Avalking  in  the  light. 
Lias  rightly  calls  our  attention  to  the  fact  that  in  the 
sayings  of  John,  in  order  to  interpret  his  true  meaning,  we 
must  bear  in  mind  the  perpetual  oscillation  throughout 
the  Epistle  between  the  ideal  and  the  practical  condition 
of  Christians,  between  the  believer  as  he  might  be  and 
the  believer  as  he  is. 

8.  Love  of  the  Brethren. 

7-1 1.  Beloved,  no  new  commandment  write  I  unto  you,  but  an  old  com- 
mandment which  ye  had  from  the  beginning  :  the  old  commandment  is  the 
word  which  ye  heard.  Again,  a  new  commandment  write  I  unto  you, 
which  thing  is  true  in  him  and  in  you  ;  because  the  darkness  is  passing 
away,  and  the  true  light  already  shineth.  He  that  saith  he  is  in  the  light, 
and  hateth  his  brother,  is  in  the  darkness  even  until  now.  He  that  lf)veth 
his  brother  abideth  in  the  light,  and  there  is  none  occasion  of  stumbling  in 
him.  But  he  that  hateth  his  brother  is  in  the  darkness,  and  walketh  in  the 
darkness,  and  knoweth  not  whither  he  goeth,  because  the  darkness  hath 
blinded  his  eyes. 

7,  Behold,   no  new  commandment  write  I   unto  you. 

John  is  referring  to  the  commandment  of  brotherly  love 
spoken  of  in  verses  9-1 1,  not  to  the  walking  after  Christ 
of  verse  6,  although  practically  it  makes  little  difference 
which  answer  we  give,  for  both  are  only  different  aspects 
of  the  Christian's  walk  in  the  light,  and  he  who  most  per- 
fectly A^Tri'  liis  brother  in  this  is  only  following  in  the  foot- 
steps of  Christ.  But  an  old  commandment  which  ye  had 
from  the  beginning.  For  this  message  you  heard  when 
the  Gospel  was  first  preached  to  you.  John  evidently 
has  in  mind  the  saying  of  Christ,  "  A  new  commandment 
I  give  unto  you,  that  ye  love  one  another ;  even  as  I  have 
loved  you,  that  ye  also  love  one  another  "  (John  xiii.  34). 


11.  8.]  CHAPTER  IT.  287 

The   old  commandment    is    the  word  which  ye  heard. 

This  defines  more  particularly  that  the  commandment, 
that  they  should  exercise  brotherly  love,  was  the  one 
long  known  to  them,  and  which  had  been  proclaimed  to 
them  by  the  Apostles. 

8.  Again,  a  new  commandment  write  I  unto  you.  In 
one  sense  the  commandment  of  brotherly  love  Avas  ^.wold 
one,  which  they  had  known  since  they  had  become 
Christians  ;  in  another  sense  it  is  a  new  commandment, 
for  he  writes  it  anew  to  them.  Which  thing  is  true  in 
him  and  in  you.  WJiicli  tiling,  that  this  commandment 
of  brotherly  love  is  a  neiv  one,  is  true  in  Christ,  for  it  was 
only  brought  into  the  world  through  the  self-sacrificing 
example  of  Christ,  and  is  true  in  you  believers,  because  it 
can  only  be  attained  through  fellowship  with  Him,  and 
must  ever  continue  a  neiv  commandment  for  you.  Christ 
was  the  living  embodiment  and  example  of  it ;  you,  in 
striving  to  walk  as  He  walked,  must  ever  set  it  before  you 
as  your  ideal.  Because  the  darkness  is  passing  away, 
and  the  true  light  already  shineth.  A  negative  and  a 
positive  reason  why  He  writes  to  them  this  new  com- 
mandment which  has  been  proved  true  by  the  example  of 
Christ  and  by  their  own  experience.  He  sees  the  dark- 
nesss  of  sin,  unbelief,  and  selfishness  passing  away,  and 
Christ  as  the  true  light  through  His  Gospel  of  truth  and 
holiness  shining  in  the  world.  It  is  difHcult  to  decide 
whether  John  is  here  referring  to  the  general  progress 
already  made  by  Christianity,  or  whether,  as  is  most 
probable,  he  is  looking  forward  to  a  future  time,  which  he 
regards  as  close  at  hand  (the  last  hour,  i.  18),  when  it  is 
especially  important  for  believers  to  show  themselves 
children  of  light.  In  almost  every  verse  of  this  difificult 
portion  of  the  Epistle,  the  divergencies  of  interpretation 
are  almost  endless. 


288  FIRST  EPISTLE  GENERAL  OF  JOHN.  [ii.  9-11. 

9.  He  that  saith  he  is  in  the  light.  Which  implies 
that  he  walks  in  the  light,  and  has  fellowship  with  God 
and  with  Christ  (i.  3)  and  one  with  another  (i.  7),  And 
hateth  his  brother.  By  brotJicr  is  here  meant  a  Christian 
brother,  a  fellow-believer.  Is  in  the  darkness.  For 
where  hatred  is  there  can  be  no  fellowship,  and  where 
there  is  no  light  there  is  darkness.  Even  until  now. 
Although  the  light  shineth,  the  fact  that  he  hates  his 
brother  is  a  proof  that  he  is  nevertheless  j//// in  darkness. 

10.  He  that  loveth  his  brother  abideth  in  the  light. 
For  this  brotherly  love  is  a  proof  that  he  has  fellowship 
with  his  brother,  and  that  he  is  in  the  light,  and  that  he 
walks  in  the  light  (i.  7).  And  there  is  none  occasion  of 
stumbling  in  him.  There  is  not  in  him  that  which 
offends,  which  causes  either  himself  qx  others  to  stumble 
and  fall.  Some  would  limit  the  reference  of  the  stum- 
bling to  the  believer  himself,  others  to  the  giving  offence 
to  the  brethren.  It  is  perhaps  best  to  retain  both  refer- 
ences. 

11.  But  he  that  hateth  his  brother  is  in  the  darkness, 
and  walketh  in  the  darkners.  The  condition  of  being  in 
the  darkness  is  one  thing,  the  result^  walking  in  the  dark- 
ness, is  another,  and  is  the  fruit  of  the  first.  Brotherly 
hatred  is  a  proof  of  toalking  in  the  darkness,  which  pre- 
supposes the  disposition  and  state  of  being  in  the  dark- 
ness. And  knoweth  not  whither  he  goeth.  Following 
the  impulse  of  his  own  selfish  desires  he  docs  not  know 
what  he  really  is  doing  and  what  the  end  will  be.  He 
does  not  realize  that  there  is  a  deep  abyss  into  which  he 
is  walking.  *'  They  fancy  that  they  are  going  to  rest  and 
glory,  and  yet  go  to  hell  "  (Luther).  Because  the  dark= 
ness  hath  blinded  his  eyes.  "  He  who  lives  in  sin  is 
blinded  by  sin,  and  therefore  does  not  know  whither  his 
sin  is  leading  him  "  (HUTHER).     (See  2  Cor.  iv.  4.) 


h.  12,  13.]  chapter  11.  289 

9.  Reasons  for  Writing. 

12-14.  I  write  unto  you,  my  little  children,  because  your  sins  are  for- 
given you  for  his  name's  sake.  I  write  unto  you,  fathers,  because  ye  know 
him  which  is  from  the  beginning.  I  write  unto  you,  young  men,  because 
ye  have  overcome  the  evil  one.  I  have  written  unto  you,  little  children, 
because  ye  know  the  Father.  I  have  written  unto  you,  fathers,  because 
ye  know  him  which  is  from  the  beginning.  I  have  written  unto  you, 
young  men,  because  ye  are  strong,  and  the  word  of  God  abideth  in  you, 
and  ye  have  overcome  the  evil  one. 

12.  I  write  unto  you.  Notice  that  in  these  three 
verses  we  have  two  triads,  each  consisting  of  httle  chil- 
dren, fathers,  and  young  men,  with  a  change  of  the  pres- 
ent tense  /  write  {thrice)  to  the  past  (aorist)  /  ivrotc 
(thrice).  It  is  best  to  refer  the  present  /  K/rzV^  to  this 
Epistle,  and  the  past  I  %vrote\.o\\\Q  Gospel  of  John.  On 
the  whole  this  seems  the  most  satisfactory.  My  little 
children.  This  must  be  taken  in  the  same  sense  as  in 
ii.  I,  28  ;  iii.  18  ;  iv.  4;  v.  21,  as  applying  to  all  the  read- 
ers of  this  Epistle.  (See  notes  on  ii.  i.)  In  each  group 
first  all  Christians  are  addressed,  and  then  specially  the 
older  and  younger  members  of  the  Church.  Because 
your  sins  are  forgiven  you.  The  particle  is  causal  {be- 
cause) and  not  declarative  {that).  John  says  that  their 
sins  ha^'c  been  forgiven  (perfect  passive  in  Greek),  but  this 
past  forgiveness  implies  also  present  forgiveness.  For 
his  name's  sake.  Of  Christ,  for  whose  sake  the  Father 
forgives.  As  dia  is  here  used  with  the  accusative,  it  is 
best  to  interpret  this  phrase  as  referring  to  the  subjective 
ground  of  forgiveness  (instead  of  the  objective  ground 
which  would  be  Christ  Himself),  in  the  sense  of,  because 
ye  believe  on  His  name. 

13.  I  write  unto  you,  fathers.  By  fathers  are  meant 
the  older  and  more  matured  members  of  the  Church. 
Because  ye  know  him   which  is    from    the    beginning. 

19 


290  FIRST  EPISTLE  GENERAL  OF  JOHN.  [11.  14. 

That  is,  yc  have  knoivn  and  do  now  knoiv  Christ,  the 
eternal  Logos.  The  maturer  Christians  had  obtained 
a  deeper  and  more  profound  knowledge  of  the  nature 
and  eternal  glory  of  Christ.  I  write  unto  you,  young 
men.  The  younger  members  of  the  Church.  Be- 
cause ye  have  overcome  the  evil  one.  The  Greek  has 
perfects  in  all  these  statements,  "  have  been  forgiven," 
"  have  come  to  know,"  "  have  overcome,"  expressing  the 
abiding  result  of  past  action.  The  evil  one  is  the  devil 
(iii.  8,  12  ;  v.  18,  19).  This  statement  concerning  the 
young  men  was  also  true  of  the  older  members  of  the 
Church,  "  but  John  attributes  this  pre-eminently  to  the 
young  men,  because  tJiey,  in  accordance  with  their  age, 
had  just  recently  obtained  this  victory,  and  their  care 
therefore  must  be  especially  this,  not  to  lose  again  what 
had  been  lately  won "  (Huther).  I  have  written 
{wrote)  unto  you,  little  children.  We  come  now  to  the 
second  triad  or  triplet.  The  Greek  has /////<?  ^;/r^  instead 
of  little  cJiilelrcn  as  in  verse  12,  but  it  is  a  diminutive  of 
affection  referring  to  all  the  believers.  Because  ye  know 
the  Father.  Literally,  ye  have  knoivn.  John  here  gives 
a  reason  why  he  wrote  the  Gospel  to  them.  In  verse 
12  the  Apostle  speaks  of  his  readers  as  having  forgive- 
ness of  sins,  and  here  he  implies  that  they  have  a  knowl- 
edge of  spiritual  truth,  having  obtained  this  knowledge 
of  God  the  Father,  through  faith  in  his  Son,  Jesus 
Christ. 

14.  I  have  written  (zcr^/r)  unto  you,  fathers.  The  older 
members  of  the  Church,  as  in  verse  1 3.  Because  ye  know 
him  which  is  from  the  beginning.  Both  the  Gospel  and 
this  Epistle  (verse  13)  were  written  because  his  readers 
knew  Christ.  "If  the  forgiveness  of  sins  and  knowledge 
of  God  are  common  to  all,  the  knowledge  of  Him  who  is 
'  from    the   beginning  '  is    specially    appropriate  to    the 


II.  15-]  CHAPTER  II.  291 

older  members  of  the  Church  "  (Huther).  I  have 
written  [wrote)  unto  you,  young  men.  In  my  Gospel. 

Because  ye  are  strong.  This  has  special  reference  to  the 
fight  in  which  they  overcame  the  evil  one,  and  this  con- 
quering power  did  not  lie  in  their  own  moral  strength, 
but  in  the  strength  which  the  Word  of  God  supplied. 
And  the  Word  of  God  abideth  in  you.  "  Their  strength 
has  its  ground  in  the  Word  of  God,  the  Gospel,  which  is 
permanent  in  them  {abidct/i),  and  it  is  in  this  power  that 
they  have  attained  the  victory  "  (HUTHER).  And  ye 
have  overcome  the  evil  one.  (See  notes  on  verse  13.) 
In  these  three  verses  the  foundation  has  been  laid  for 
the  warnings  and  exhortations  which  follow. 

10.  A  Warning  against  Love  of  the  World. 

15-17.  Love  not  the  world,  neither  the  things  that  are  in  the  world. 
If  any  man  love  the  world,  the  love  of  the  Father  is  not  in  him.  For  all 
that  is  in  the  world,  the  lust  of  the  flesh,  and  the  lust  of  the  ej-es,  and  the 
vainglory  of  life,  is  not  of  the  Father,  but  is  of  the  world.  And  the  world 
passeth  away,  and  the  lust  thereof :  but  he  that  doeth  the  will  of  God 
abideth  for  ever. 

15.  Love  not  the  world.  This  warning  is  addressed 
to  all  Christians.  In  the  writings  of  John  the  word  kos- 
mos  is  used  in  five  different  senses,  which  must  be  de- 
cided by  the  context,  as  designating  (i)  the  universe 
(John  xvii.  5,  24)  ■;  (2)  the  earth  (Rev.  xi.  15  ;  John  xi.  9) ; 
(3)  the  whole  human  race  (i  John  ii.  2  ;  iv.  14)  ;  (4)  the 
ungodly  who  are  alienated  from  God  (i  John  iii.  1,13; 
iv.  5  ;  V.  19) ;  and  (5)  everything  worldly  which  is  op- 
posed to  the  cause  of  Christ  {here;  v.  4,  5  ;  John  xvi.  33). 
We  are  not  to  love  that  which  in  any  way  interferes  with 
our  loving  Christ,  or  which  may  tempt  us  to  sin.  Neither 
the  things  that  are  in  the  world.  The  things  which 
the  world  delights  in,  as  riches,  honor,  power,  human 
wisdom,  and  earthly  glory.     If  any  man  love  the  world. 


292  FIRST  EPISTLE  GENERAL  OF  JOHN.  [11.  16. 

the  love  of  the  Father  is  not  in  him.  There  is  here 
the  same  contrast  as  in  Matt.  vi.  24,  ye  cannot  love  God 
and  the  world.  For  where  the  love  of  the  world  has 
taken  possession  of  the  heart,  there  is  no  room  for 
love  to  God.  John  is  here  speaking  of  love  to  God,  not 
of  God's  love  to  us. 

16.  For  all  that  is  in  the  world.  The  essence  of  the 
world,  the  inner  life  which  animates  the  sinful  world  is 
now  analyzed.  The  lust  of  the  flesh.  The  Apostle 
now  mentions  three  different  modes  of  the  appearance  of 
sin.  The  lust  of  the  flesh  is  that  subjective  disposition 
in  sinful  man  which  springs  from  the  corrupted  sensual 
nature  of  man,  and  has  for  its  aim  the  gratification  of  U7i- 
laivful  pleasures  of  sense,  of  sensual  enjoyments  which 
are  sinful  either  in  themselves  or  in  their  excessive  use. 
And  the  lust  of  the  eyes.  Many  would  interpret  this 
expression  as  referring  to  the  desire  for  wealth,  making  it 
substantially  synonymous  with  avarice  ;  others  limit  it 
too  much  to  dramatic  plays,  etc.  It  is  best  with  Spener 
to  explain  :  "  All  sinful  desires  by  which  we  seek  delight 
in  the  seeing  itself."  So  also  HuTHER:  "  The  desire  of 
seeing  unseemly  things,  and  the  sinful  pleasure  which  the 
sight  of  them  affords."  And  the  vainglory  of  life.  Lust 
refers  to  wrongful  desire  for  what  is  not  possessed,  vatJi- 
glory  is  a  wrong  behavior  with  regard  to  the  spending  of 
what  is  possessed.  Vainglory  signifies  arrogance  and 
vaunting,  and  this  "  braggart  arrogance  "  "  makes  a  man 
wish  to  be  as  great  as  possible  in  food,  dress,  means,  fur- 
niture, buildings,  lands,  servants,  etc.  ,  .  .  The  three 
cardinal  vices,  sensuality,  avarice,  and  pride,  though  they 
do  not  coincide  with,  are  yet  included  in  these  three 
forms  of  sin  "  (Bengel).  These  three  evil  tendencies 
naturally  recall  the  three  temptations  of  our  Lord,  with 
which  there  are  points  of  contact, — but  these  three  ten- 


II.  I7.J  CHAPTER  II.  293 

dencies  do  not  cover  the  whole  sphere  of  sinful  life. 
This  Luther  has  already  noticed,  when  he  says  :  "  The 
following  three  things  are  not  of  the  Father, — (i)  heitred 
of  the  brethren  ;  (2)  the  three  idols  of  the  world  ; 
(3)  false  and  seductive  teaching."  Is  not  of  the  Father. 
i\ll  manner  of  worldliness  and  lust  has  not  its  origin  in 
the  Father,  nor  has  it  any  connection  whatever  with  Him, 
but  is  of  the  world,  has  its  origin  in  the  sinful  world, 
which  is  the  source  of  all  ungodliness. 

17.  And  the  world  passeth  away.  Nowhere  in  Scripture 
is  it  said  that  the  universe  as  a  world  of  order  shall  come  to 
an  end,  but  it  shall  be  changed  by  the  events  of  the  Last 
Day.  But  this  sinful  world,  "  the  fashion  of  this  world  " 
(i  Cor.  vii.  31),  shall  pass  away,  and  it  is  highly  probable 
that  John  is  here  thinking  of  the  approaching  Second 
Advent  of  Christ  and  of  the  judgment.  The  passing  away 
of  the  darkness  (ii.  8),  and  this  passing  away  of  the  world 
are  closely  connected  in  thought  with  "  the  last  hour  "  of  ii. 
18.  And  the  lust  thereof.  For  with  the  passing  away  of 
this  sinful  world,  the  evil  tendencies  of  verse  16  shall  also 
pass  away.  But  he  that  doeth  the  will  of  God  abideth 
for  ever.  There  is  a  sharp  contrast  here.  The  world  in 
the  lust  which  it  exhibits  does  not  do  the  will  of  God, 
and  it,  and  its  lust,  and  its  pleasure  shall  pass  away,  but 
the  believer  abideth  for  ever,  for  all  the  children  of  God 
shall  inherit  eternal  life  (John  vi.  51,  58). 

II.  Warning  against  the  Antichrist. 

18-28.  Little  children,  it  is  the  last  hour  :  and  as  ye  heard  that  antichrist 
Cometh,  even  now  have  there  arisen  many  antichrists  ;  whereby  we  know 
that  it  is  the  last  hour.  They  went  out  from  us,  but  they  were  not  of  us  ; 
for  if  they  had  been  of  us,  they  would  have  continued  with  us  :  but  tlicy 
went  out,  that  they  might  be  made  manifest  how  that  they  all  are  not  of 
us.  And  ye  have  an  anointing  from  the  Holy  One,  and  ye  know  all  things. 
I  have  not  written  unto  you  because  ye  know  not  the  truth,  but  because  ye 
know  it,  and  because  no  lie  is  of  the  truth.    Who  is  the  liar  but  he  that 


294  I<IRST  EPISTLE  GENERAL  OF  JOHN.  [ii.  i8. 

denieth  that  Jesus  is  the  Christ  ?  This  is  the  antichrist,  even  he  that  deiiieth 
the  F'ather  and  the  Son.  Whosoever  denieth  the  Son,  the  same  hath  not 
the  Father  :  he  that  confesseth  the  Son  hath  the  Father  also.  As  for  you, 
let  that  abide  in  you  which  ye  heard  from  the  beginning.  If  that  which  ye 
heard  from  the  beginning  abide  in  you,  ye  also  shall  abide  in  the  Son,  and 
in  the  Father.  And  this  is  the  promise  which  he  promised  us,  even  the 
life  eternal.  These  things  have  I  written  unto  you  concerning  them  that 
would  lead  you  astray.  And  as  for  you,  the  anointing  which  ye  received 
of  him  abideth  in  you,  and  ye  need  not  that  any  one  teach  you  ;  but  as  his 
anointing  teacheth  you  concerning  all  things,  and  is  true,  and  is  no  lie, 
and  even  as  it  taught  you,  ye  abide  in  him.  And  now  my  little  children, 
abide  in  him  ;  that,  if  he  shall  be  manifested,  we  may  have  boldness,  and 
not  be  ashamed  before  him  at  his  coming. 

i8.  Littlechildren,it  isthelasthour.  Addressed  to  the 
readers  of  the  Epistle.  (See  notes  on  ii.  i.)  By  the  last 
hour  John  does  not  mean  the  whole  period  extending 
from  His  birth  to  His  Second  Advent,  but  the  time 
immediately  preceding  the  Parousia,  for  John  regarded 
the  Second  Coming  of  Christ  as  near  at  hand  (ii.  8,  28), 
as  did  the  other  Apostles,  Peter,  James,  and  Paul.  And 
as  ye  heard  that  antichrist  cometh.  The  readers  of  this 
Epistle  had  heard  about  antichrist  through  the  preaching 
of  the  Apostles,  either  through  the  preaching  of  Paul 
and  his  companions,  or  from  John  himself.  The  name 
antichrist  is  not  found  in  Scripture  save  in  the  First  and 
Second  Epistles  of  John  {Jicre  and  ii.  22  ;  iv.  3  ;  2  John  7). 
Neither  here  nor  in  iv.  3  does  John  say  that  antichrist 
has  already  come.  All  that  he  does  say  is  that  the  spirit 
of  antichrist  is  already  in  the  world.  Almost  all  com- 
mentators correctly  maintain  that  John  is  here  referring 
to  tJiat  enemy  of  Christ  of  whom  Paul  speaks  in  2  Thess. 
ii.  3-10.  Like  the  Second  Coming  of  Christ,  this  mani- 
festation of  Antichrist  belongs  still  to  the  future.  He 
will  appear  in  the  last  times  before  the  Parousia  of  Christ. 
Even  now^  have  there  arisen  many  antichrists.  We 
must  distinguish  between  tJie  Antichrist  who  is  yet  to 
come,  and  the  antichrists  of  whom   John  here  speaks. 


n.  19.]  CHAPTER  II.  295 

Antichrists  arc  such  persons  who  deny  that  Jesus  is  the 
Christ  (ii.  22  ;  iv.  3  ;  2  John  7),  and  who  arc  permeated 
with  that  anti-Christian  spirit  which  will  finally  be  mani- 
fested in  its  full  perfection  and  power  in  the  personal 
antichrist,  who,  as  an  instrument  of  Satan,  will  oppose 
Christ  at  the  time  of  His  Second  Coming  (2  Thess.  ii. 
3-10;  Rev.  xiii.  i-io  ;  xvii.  7-18).  Such  antichrists  had 
already  appeared  in  John's  time,  and  there  are  such 
always  in  existence.  They  are  but  forerunners  of  the 
Antichrist.  Whereby  we  know  that  it  is  the  last  hour. 
The  appearance  of  these  antichrists  shows  that  the  day 
of  judgment  is  drawing  near.  John  evidently  expected 
that  the  Second  Advent  of  the  Lord  would  soon  take 
place. 

ig.  They  went  out  from  us,  but  they  were  not  of  us. 
These  antichrists  of  whom  John  speaks  had  formerly  been 
members  of  the  Christian  Church,  but  after  all,  this 
fellowship  had  only  been  an  outward  one ;  they  had 
never  really  entered  into  true  fellowship  with  Christ. 
For  if  they  had  been  of  us,  they  would  have  continued 
with  us.  John  takes  it  for  granted  that  abiding  in  the 
faith  is  the  evidence  of  being  in  the  faith.  He  does  not 
deny  \\\q.  possibility  of  falling  away,  but  with  him  he  who 
does  not  abide  in  the  faith  has  not  yet  entered  fully  into 
fellowship  with  the  Lord  and  His  Church.  This  passage 
does  not  confirm  the  Calvinistic  doctrine  of  predestination, 
for  John  is  not  speaking  of  the  perseverance  of  the  saints, 
nor  discussing  the  difference  between  the  called -awA  the 
elect}  What  John  does  state  is  that  these  antichrists  had 
never  really  had  intimate  and  truly  spiritual  fellowship  with 


>  Brauxe  :  "  In  the  passage  Heb.  vi.  4-6,  the  lapse  of  the  truly  regener- 
ate (as  is  evident  from  their  description)  is  supposed  to  he  possible,  but 
the  re-conversion  of  such  apostates  only  is  said  to  be  impossible,  so  that 
we  ought  to  be  afraid." 


296  FIRST  EPISTLE  GENERAL  OF  JOHN.  [ir.  20,  21. 

Christ  and  Christian  believers.  But  tJicy  ivoit  out,  that 
they  might  be  made  manifest.     There  was  a  providential 

design  and  purpose  in  the  secession  of  these  antichrists  from 
the  Church.  How  thai  they  all  are  not  of  us.  Or,  that 
not  all  arc  of  us.  The  first  would  mean,  That  no  one  of 
the  antichrists  is  of  us ;  the  second  translation,  That  not 
all  Christians  who  are  called  and  baptized  are  and  remain 
true  Christians.  Both  thoughts  are  true,  but  the  order 
of  the  Greek  words  implies  that  the  Apostle  had  espe- 
cially in  mind  the  great  truth,  that  not  all  who  belong  out- 
wardly to  the  Christian  Church  arc  really  members  of  the 
same. 

20.  And  ye  have  an  anointing  from  the  Holy  One. 
This  chrism  or  anointing  is  the  Holy  Spirit  which  they 
have  received  from  Christ,  the  Holy  One.  Plummer  : 
"  Just  as  the  Antichrist  has  his  representatives,  so  the 
Anointed  one,  the  Christ,  has  His.  All  Christians  in  a 
secondary  sense  are  what  Christ  is  in  a  unique  and  primary 
sense,  the  Lord's  anointed.  '  These  anointed,'  says  the 
Apostle  to  his  readers,  '  ye  are.'  "  We  cannot  positively 
decide  from  this  passage  whether  John  is  here  thinking 
of  the  gift  of  the  Holy  Ghost  communicated  at  Baptism, 
or  to  the  gift  continually  bestowed  by  means  of  the 
preaching  of  the  Word, — most  likely  the  latter,  as  we  may 
infer  from  what  follows.  And  ye  know  all  things.  Some 
very  ancient  authorities  read  and  jc  all  knoiu  (this).  In 
virtue  of  the  gift  of  the  Holy  Spirit  ye  know  the  truth, 
for  "  when  He,  the  Spirit  of  truth,  is  come,  He  shall  guide 
ygu  into  all  the  truth"  (John  xvi.  13). 

21.  I  have  not  written  unto  you  because  ye  know 
not  the  truth,  but  because  ye  know  it.  He  writes  so 
freely  to  them  about  the  antichrists  because  the  truth  in 
Christ  has  been  revealed  to  them  and  they  have  the 
knowledge  to  distinguish  between  lies  and  the    truth. 


ir.  22,  23.]  CHAPTER  II.  297 

And    because    {that)    no    lie    is    of    the    truth.       If   we 

translate  because  wc  must  connect  the  sentence  with  Jiave 
written,  but  it  is  better  to  translate  that  and  make  it  an 
object  after  ye  kiiozv,  in  the  sense  that  they  not  only- 
know  the  truth,  but  also  know  that  no  lie  has  its  origin 
in  the  truth.  The  truth  has  its  origin  in  God  alone,  but 
the  lie  has  its  origin  in  the  devil  who  is  the  father  of  lies 
(John  viii.  44). 

22.  Who  is  the  liar  but  he  that  denieth  that  Jesus 
is  the  Christ?  Braune  :  "  The  interrogative  marks  the 
vivacity  with  which  John  passes  from  the  abstract  every 
lie  to  the  concrete  the  liar.'''  The  liar  above  all  others,  in 
whom  the  lie  appears  in  concrete  form  is  the  antichrist. 
The  essential  feature  and  character  of  the  lie  of  the  anti- 
christ is  that  the  man  Jesus  who  was  seen  of  men,  is  not 
the  Christ,  the  promised  Saviour,  the  Word  made  flesh. 
This  is  the  antichrist,  even  he  that  denieth  the  Father 
and  the  Son.  The  Apostle  is  thinking  of  the  particular 
lie  which  marked  the  antichrists  of  his  time,  but  he 
regards  this  as  the  one  chief  and  fundamental  lie  which 
would  characterize  the  Antichrist  which  would  oppose 
Christ  and  God  at  the  time  of  the  Parousia  of  Christ. 
He  who  denies  that  Jesus  is  the  Christ  in  fact  denies  the 
Son,  for  the  Son  is  no  other  than  Jesus  the  Christ,  and 
he  who  denies  the  Son,  denies  also  the  Father,  for  no  one 
can  know  the  Father  unless  he  know  the  Son. 

23.  Whosoever  denieth  the  Son,  the  same  hath  not 
the  Father.  He  who  separates  himself  from  the  Son  and 
denies  that  He  is  the  Christ,  also  gives  up  the  Father, 
for  the  Father  cannot  be  known  without  the  Son,  but 
he  that  confesseth  the  Son  hath  the  Father  also,  for 
"  no  man  can  say,  Jesus  is  Lord,  but  in  the  Holy  Spirit  " 
(i  Cor.  xii.  3),  and  the  Holy  Spirit  proceedeth  from  the 
Father  and  the  Son  (John  xv.  26). 


298  FIRST  EPISTLE  GENERAL  OF  JOHN.  [11.24-27. 

24.  As  for  you,  let  that  abide  in  you  which  ye 
heard  from  the  beginning.  Let  the  truth  of  the  Gospel, 
especially  that  Jesus  is  the  Christ  (ii.  22),  the  Son  of  God, 
the  Word  of  Life,  even  "  the  eternal  life,  which  was  with 
the  Father"  (i.  2),  dwell  ///  tJiem  as  a  living  power  in 
their  hearts.  If  that  which  ye  heard  from  the  begin= 
ning  abide  in  you,  ye  also  shall  abide  in  the  Son. 
For  our  abiding  in  the  Son  is  the  immediate  result  of  the 
word  of  truth  abiding  in  us.  And  in  the  Father.  For 
our  fellowship  with  the  Father  is  the  result  of  our  fellow- 
ship with  the  Son.  Braune  :  "  The  life  of  believers 
must  really  and  essentially  be  rooted  in  God,  and  derive 
nourishment,  grow,  and  mature  to  completeness  in  and 
from  Him." 

25.  And  this  is  the  promise  which  he  promised  us. 
Some  ancient  authorities  read  "  promised  yoiiy  The 
reference  is  to  what  follows.  John  in  his  Gospel  records 
at  least  seventeen  promises  which  Christ  made  concern- 
ing eternal  life.  Even  the  life  eternal.  Not  only  as 
something  to  be  attained  in  the  future  life,  but  as  already 
present,  for  if  w^e  abide  in  the  Word,  and  consequently  in 
the  Son  and  the  Father,  w^e  now  have  tJie  life  eternal. 

26.  These  things  have  I  written  unto  you  concern= 
ing  them  that  would  lead  you  astray.  All  tJiese  things 
concerning  the  antichrists  included  in  this  section  (verses 
18-28).  The  aim  of  these  antichrists  was  to  lead  men 
away  from  Christ. 

27.  And  as  for  you,  the  anointing  which  ye  received 
of  him  abideth  in  you.  The  same  thought  as  in  verses 
20,  21.  They  have  received  the  Holy  Ghost  from  Christ, 
and  the  Spirit  is  now  abiding  in  them.  And  ye  need 
not  that  any  one  teach  you.  For  those  who  are  taught 
of  God  need  no  teacher,  for  the  Holy  Ghost  through  the 
Word  teaches  us  what   is  true.     But  as   his   anointing 


II.  28.]  CHAPTER  II.  299 

teacheth  you  concerning  all  things.  It  is  best  to  regard 
this  latter  part  of  the  verse  as  one  sentence,  changing  ye 
abide  into  abide  ye  as  in  R.  V.  margin.  The  sentence 
seems  to  be  a  recapitulation  of  verses  20-24.  (Compare 
John  xvi.  13.)  "The  Spirit  of  truth  .  .  .  shall  guide  you 
into  all  the  truth."  And  is  true,  and  is  no  lie.  The 
Holy  Spirit  not  only  teaches  the  truth,  but  is  absolutely 
the  Spirit  of  truth  (John  xiv.  17),  and  where  the  Spirit 
teaches  through  the  Word  there  is  no  lie.  And  even  as 
it  taught  you.  As  the  Spirit  taught  you  even  from  the 
first  time  ye  heard  the  Word.  Ye  abide  in  him.  Better 
abide  ye  in  Him,  i.  e.  Christ. 

28.  And  now,  viy  little  children,  abide  in  him.  We 
now  have  the  conclusion  of  the  whole  section  beginning 
with  verse  18.  John  addresses  all  Christians  as  in  ii.  i. 
He  exhorts  them  to  abide  in  Christ  and  His  fellowship, 
which  also  includes  the  idea  of  His  righteousness.  That, 
if  he  shall  be  manifested.  For  there  shall  surely  be 
such  a  manifestation  of  Christ.  This  manifestation  of 
Christ  in  glory  will  take  place  at  \{\'s>  Parousia  (Col.  iii.  4). 
We  may  have  boldness.  This  refers  to  the  confidence 
and  joy  of  the  believer  at  the  time  of  the  Paroiisia  of 
Christ.  And  not  be  ashamed  before  him  (Greek /r^w 
hini).  The  sharp  contrast  is  here  stated  between  the  be- 
liever and  the  unbeliever.  At  his  coming  {presence). 
For  at  the  time  of  the  Second  Advent  the  unbelievers 
shall  draw  back  with  shame  and  receive  their  judgment 
of  condemnation.  The  word  Paroiisia  is  found  only 
here  in  St.  John's  writings,  although  it  occurs  often  else- 
where in  this  sense  of  the  Second  Coining  of  Christ  (Matt, 
xxiv.  3,  27,  37,  39  ;  I  Cor.  xv.  23  ;  i  Thess.  ii.  19;  James 
V.  7,  8 ;  2  Pet.  i.  16;  iii.  4  ;  etc.). 


3oa  FIRST  EPISTLE  GENERAL  OF  JOHN.  [11.291 


12.  The  Children  of  God  and  the  Children  of 
THE  Devil  Contrasted. 

29.  If  ye  know  that  he  is  righteous,  ye  know  that  every  one  also  that 
doeth  righteousness  is  begotten  of  him. 

iii.  i-iz  Behold  what  manner  of  love  the  Father  hath  bestowed  upon 
us,  that  we  should  be  called  children  of  God  :  and  such  we  are.  For  this 
cause  the  world  knoweth  us  not,  because  it  knew  him  not.  Beloved,  now 
are  we  children  of  God,  and  it  is  not  yet  made  manifest  what  we  shall  he. 
We  know  that,  if  he  shall  be  manifested,  we  shall  be  like  him  ;  for  we  shall 
see  him  even  as  he  is.  And  every  one  that  hath  this  hope  set  on  him 
purifieth  himself,  even  as  he  is  pure.  Every  one  that  doeth  sin  doeth  also 
lawlessness  ;  and  sin  is  lawlessness.  And  ye  know  that  he  was  manifested 
to  take  away  sins  ;  and  in  him  is  no  sin.  Whosoever  abideth  in  him  sin- 
neth  not :  whosoever  sinneth  hath  not  seen  him,  neither  knoweth  him. 
il/_v  little  children,  let  no  man  lead  you  astray  :  he  that  doeth  righteousness 
is  righteous,  even  as  he  is  righteous  :  he  that  doeth  sin  is  of  the  devil  ;  for 
the  devil  sinneth  from  the  beginning.  To  this  end  was  the  Son  of  God 
manifested,  that  he  might  destroy  the  works  of  the  devil.  Whosoever  is 
begotten  of  God  doeth  no  sin,  because  his  seed  abideth  in  him :  and  he 
cannot  sin,  because  he  is  begotten  of  God.  In  this  the  children  of  God 
are  manifest,  and  the  children  of  the  devil :  whosoever  doeth  not  right- 
eousness is  not  of  God,  neither  he  that  loveth  not  his  brother.  For  this 
is  the  message  which  3'e  heard  from  the  beginning,  that  we  should  love 
one  another  :  not  as  Cain  was  of  the  evil  one,  and  slew  his  brother.  And 
wherefore  slew  he  him  ?  Because  his  works  were  evil,  and  his  brother's 
righteous. 

29.  If  ye  know  that  he  is  righteous.  It  is  difficult  to 
decide  whether  John  here  refers  to  Christ  or  to  God,  for 
the  statement  is  true  of  both  and  affirmed  of  both  by  John 
(i.  9;  ii.  i).  Most  Hkely,  however,  the  reference  is  to 
Christ,  to  whom  John  refers  in  verses  27,  28.  Ye  know. 
Or  know  yc,  for  the  verb  may  be  regarded  as  the  indicative 
or  the  imperative.  That  every  one  also  that  doeth  right= 
eousness  is  begotten  of  him.  It  is  best,  in  accordance  with 
the  language  of  John,  to  refer  of  him  to  God,  and  not  to 
Christ.  If  you  know  that  the  Son  of  God  is  righteous, 
know  ye  that  every  one  who  does  righteousness,  and  no 


II.  29-]  CHAPTER  II.  '         301 

one  else,  is  a  child  of  God.  This  doing  of  righteousness 
is  the  practical  proof  that  he  is  born  of  God,  just  as 
"  walking  in  the  light  "  is  a  practical  proof  that  we  have 
fellowship  with  the  Father  and  with  His  Son  Jesus  Christ 
(i.  3.  6,  7). 


CHAPTER  III. 

1.  Behold  what  manner  of  love  the  Father  hath  be- 
stowed upon  us.  In  close  connection  with  the  last 
verse.  John  calls  attention  to  the  wonderful  and  sublime 
love,  which  he  himself  had  also  experienced,  which  the 
Father  not  only  had  manifested,  but  hzs  givcji,  imparted, 
so  that  His  love  is  now  in  the  possession  of  the  believers. 
That  we  should  be  called  children  of  God.  The  very  fact 
that  believers  are  called  children  of  God  is  the  proof  and 
result  of  God's  love.  We  are  not  to  interpret  as  if  this 
referred  to  the  future,  but  we  are  now  named,  ealled, 
children  of  God.  Besser  :  "  Where  God  gives  a  name, 
He  always  gives  the  nature  itself  along  with  it."  And 
snch  we  are.  This  gives  special  prominence  to  the  re- 
ality of  the  believer's  sonship.  For  this  cause  the  world 
knoweth  us  not,  because  it  knew  him  not.  Because 
believers  are  children  of  God,  the  world,  which  is  at  enmity 
with  God,  does  not  know  and  understand  Christians,  and 
the  reason  of  this  lies  in  the  fact  that  the  world  has  not 
known  God,  and  especially  His  Son  Jesus  Christ.  The 
knowledge  of  God  in  Christ  is  the  ground  of  all  true 
knowledge,  whether  of  self,  or  of  man,  or  of  the  world. 
All  these  are  wanting  where  this'  knowledge  of  God  is 
wanting. 

2.  Beloved,  now  are  we  children  of  God,  and  it  is  not 
yet  made  manifest  what  we  shall  be.  The  Apostle  first 
speaks  of  the  present  glory  which  belongs  to  the  believing 
Christian,  and  then  states  that  the  future  condition  and 

302 


III.  3,  4]  CHAPTER  III.  303 

glory  of  the  children  of  God  is  still  concealed.  Paul  also 
speaks  of  the  incomparable  glory  which  shall  be  revealed 
in  the  future  to  the  believer  (Rom.  viii.  18).  We  may, 
however,  with  Duesterdieck  say,  "  the  future  glory  already 
exists  in  germ  and  is  latent  in  the  present  glory."  We 
know  that,  if  he  (it)  shall  be  manifested,  we  shall  be  like 
him.  Most  commentators  interpret,  if  it,  i.  e.  ivJiat  ive 
shail  be,  shall  be  manifested,  we  shall  be  like  God,  whose 
sons  we  are.  But  it  is  far  better  to  interpret,  if  he,  i.  e. 
Christ,  shall  be  manifested,  we  shall  be  like  Him,  i.  e.  like 
Christ,  for  to  John,  Christ  and  His  manifestation  are  ever 
present  in  thought  (ii.  28).  This  also  appears  from  what 
follows, — for  we  shall  see  him  even  as  he  is.  That  is,  we 
shall  see  Christ  as  He  is,  in  His  perfect  majesty  and 
glory.  Most  commentators  refer  this  seeing  to  God  the 
Father,  but  surely  the  passages  quoted  (Matt.  v.  8  ;  Rev. 
xxii.  4)  refer  equally  to  the  vision  of  God  in  Christ,  and 
it  is  a  question  whether  it  can  be  said  of  the  Father  that 
men  shall  see  Him  "  even  as  He  is." 

3.  And  every  one  that  hath  this  hope  set  onh'im.  The 
hope  of  one  day  being  like  Christ.  Purifieth  himself. 
There  must  be  a  continued  progress  in  sanctification,  and 
uninterrupted  self-purification  on  the  part  of  the  true 
believer.  Note  distinctly  that  John  is  here  speaking  of  a 
regenerated  and  justified  believer  who  has  set  his  hope  on 
Christ, — such  a  one,  and  only  such,  can  in  any  way  co- 
operate with  God  in  his  own  spiritual  growth,  for  the 
Holy  Spirit  is  working  in  him  (Phil.  ii.  12,  13).  Even  as 
he  is  pure.  That  is,  as  Christ  is  pure  from  every  sinful 
stain.  The  purity  of  Christ  is  the  pattern  of  all  Chris- 
tians. 

4.  Every  one  that  doeth  sin.  In  sharp  contrast  to 
doeth  rigJiteousncss  of  ii.  29.  In  Scripture  sin  is  regarded 
under   various   aspects.     John    here    uses   two  different 


304  FIRST  EPISTLE  GENERAL  OF  JOHN.  [111.5,6. 

words  to  describe  sin.  When  one  doeth  sin  {Jiamartid), 
he  fails  and  misses  the  true  end  and  aim  of  his  life,  which 
is  God,  and  doeth  also  lawlessness  {aiioniia),  i.  e.  it  is 
also  a  deed  of  sin  contrary  to  God's  will  and  law.  And 
sin  is  lawlessness.  And  because  it  is  contrary  to  God's 
law,  sin  is  imputed  to  man,  and  on  account  of  it,  he  is 
guilty.  The  Apostle  could  not  more  sharply  express  the 
antithesis  between  the  character  of  the  believer,  who  is  a 
child  of  God  and  luill  be  like  Christ,  and  sin,  than  by 
showing  sill  to  be  lawlessness     (after  Huther), 

5.  And  ye  know  that  he  was  manifested  to  take 
away  {bear)  sins  ;  and  in  him  is  no  sin.  Another  strong- 
reason  why  the  believer  must  aim  at  growth  in  sanctifica- 
tion.  Two  things  are  here  stated  of  Christ,  (i)  That 
He  was  manifested  to  bear  our  sins,  not  only  in  the  sense 
of  making  atonement  for  them,  and  thus  to  procure  their 
forgiveness,  but  also  to  take  azuay  the  sins  themselves,  for 
Christ  is  also  the  active,  living  cause  of  our  sanctification, 
working  in  us  renovation  and  holiness  of  life.  In  Christ 
lies  not  only  the  origin  of  the  forgiveness  of  sins  inasmuch 
as  His  blood  cleanses  us  from  all  our  sins,  but  in  Him  is 
also  and  always  remains  the  origin  of  the  new  life,  in  the 
development  of  which,  by  Christ  abiding  in  us,  the  be- 
liever purifies  himself,  even  as  Christ  is  pure.  (2)  The 
second  statement  is,  in  Christ  there  is  no  sin,  and  there- 
fore His  life  in  us,  working  according  to  its  spiritual 
nature  and  growth,  must  drive  out  all  that  is  sinful  in 
us.  And  this  leads  the  Apostle  to  the  following  state- 
ment. 

6.  Whosoever  abideth  in  him  sinneth  not.  We  are 
not  to  interpret  this  in  such  a  way  as  if  it  meant  that  the 
believing  Christian  does  not  not  sin  any  more  at  all,  for 
John  clearly  teaches  in  i.  8-10  ;  ii.  i,  2  ;  iii.  3,  that  sin  will 
always  cling  to  the  believer  as  long  as  he  is  still  on  earth. 


III.  7.]  CHAPTER  III.  305 

and  it  is  distinctly  implied  "  that  he  therefore  constantly 
needs  both  the  forgiving  and  saving  grace  of  God,  and 
the  intercession  of  Christ,  as  well  as  self-purification  " 
(Huther).  John  here  calls  attention  to  the  possibilities 
of  tlie  Christian  life.  In  so  far  as  we  abide  in  Christ,  He 
abides  and  lives  in  us.  The  new  life  is  active  and  drives 
out  sin  and  worketh  in  us  only  in  so  far  as  we  abide  in 
Christ  and  allow  Christ  and  His  Spirit  to  live  and  work 
in  us.  Whosoever  sinneth  hath  not  seen  him,  neither 
knoweth  {JiatJi  knoivii)  him.  This  does  not  mean,  "  he 
who  still  sins,  as  every  believer  daily  does,  is  not  in 
Christ,"  but  "  he  who  leads  a  life  in  sin,  who  walks  in 
darkness,"  and  who  therefore  has  not  been  begotten  of 
God  (ii.  29),  nor  come  out  of  the  world  (i.  15-17), — such 
a  one  has  not  seen  Christ,  with  his  spiritual  eye  of  faith 
and  become  conscious  of  His  power  and  glory,  nor  hath 
he  knotvn  Him,  not  recognizing  His  glorious  Person  nor 
the  work  which  Christ  hath  done  for  us,  and  still  is  doing 
for  us. 

7.  My  little  children,  let  no  man  lead  you  astray. 
Note  the  tenderness  and  solemnity  with  which  John 
warns  them  against  being  deceived  by  such  false  doctrine, 
as  that  the  believer  can  have  fellowship  with  sin.  He 
that  doeth  righteousness  is  righteous,  even  as  he  is 
righteous.  No  one  can  do  righteousness  unless  he  is  be- 
gotten of  God  (ii.  29),  and  therefore  has  known  Christ 
and  abides  in  Him.  By  faith  in  Christ  the  believer 
obtains  Christ's  righteousness  which  is  imputed  to  him, 
hnihy  eioing righteousness  he  also  dXtdiinsto  inherejit right- 
eotisness,  he  is  righteous,  and  this  is  nothing  more  than 
the  result  of  Christ's  life  abiding  and  working  in  him,  and 
this  righteousness  is  of  the  character,  after  the  pattern,  of 
Christ's  righteousness,  because  the  believer  stands  in  real 

and  living  fellowship  with  Christ. 
20 


3o6  FIRST  EPISTLE  GENERAL  OF  JOHN.  [iii.  8 

8.  He  that  doeth  sin  is  of  the  devil.  The  strongest 
antithesis  possible  to  the  last  verse.  He  that  doeth 
rigJitcoiisncss  is  a  child  of  God,  and  is  righteous, — but  he 
that  doeth  sin  is  evil  and  a  child  of  the  devil,  for  sin  has 
its  origin  in  the  devil.  This  truth  is  confirmed  by  what 
follows.  For  the  devil  sinneth  from  the  beginning.  As 
every  one  that  doeth  sin  is  of  the  devil,  this  implies  that 
the  devil  was  the  cause  of  sin  in  the  first  man,  and  existed 
before  man,  and  that  the  origin  of  sin  is  in  the  will  of  the 
devil.  From  the  beginning  of  sin,  ever  since  the  devil's 
apostasy  and  fall  (how  soon  after  his  creation  as  a  good 
angel  we  know  not),  he  has  continued  in  his  sinful  op- 
position to  God  and  His  kingdom,  and  this  sinning  of 
the  devil  uninterruptedly  continues.  To  this  end  was 
the  Son  of  God  manifested.  The  Apostle  now  proceeds 
to  state  the  purpose  which  the  Son  of  God  had  in  view  in 
becoming  incarnate  and  in  taking  up  His  visible  abode 
here  on  earth.  That  he  might  destroy  the  works  of  the 
devil.  There  is  therefore  a  personal  devil,  and  the  object 
of  Christ's  incarnation,  life,  and  death  was  to  overcome 
and  destroy  the  works  of  the  devil  for  all  believers. 
Scripture  everywhere  clearly  teaches  why  the  Son  of  God 
became  man, — it  is  to  save  fallen  men  from  sin  and  its 
condemnation.  This,  however,  is  stated  in  various  ways, 
(i)  He  came  to  save  sinners  (i  Tim.  i.  15  ;  Luke  xix.  10), 
and  to  redeem  them  which  were  under  the  law  (Gal.  iii.  13  ; 
iv.  4,  5)  ;  (2)  to  redeem  us  with  His  precious  blood  (i  Pet. 
i.  18-20),  by  making  a  propitiation  for  the  sins  of  the 
people  (Heb.  ii.  17  ;  Rom.  iii.  25  ;  i  John  ii.  i,  2  ;  iv.  10), 
giving  His  life  as  a  ransom  (Matt.  xx.  28  ;  Heb.  ix.  28), 
and  thus  taking  away  sins  (i  John  i.  9;  iii.  5),  in  order 
that  He  might  bestow  upon  us  eternal  life  (John  iii.  16; 
x.  10)  ;  and  (3)  He  came  that  He  might  conquer  Satan  by 
destroying  his   works  (i  John  iii.  8),  and  by   bringing  to 


III.  9,  lo.]  CHAPTER  III.  307 

nought  him  that  had  the  power  of  death,  that  is,  the 
devil  (Heb.  ii.  14). 

9.  Whosoever  is  begotten  of  God  doeth  no  sin,  because 
his  seed  abideth  in  him  :  and  he  cannot  sin,  because  he 
is  begotten  of  Qod.  Two  statements  are  here  made  of 
true  behevers,  and  a  special  reason  is  assigned  to  each 
proposition.  John  here  has  in  mind  the  Pauline  distinc- 
tion between  "  the  old  man  "  and  "  the  new  man,  which 
is  being  renewed  unto  knowledge  after  the  image  of  Him 
that  created  him  "  (Eph.  iv.  22-24  ;  Col.  iii.  9,  10).  He  is 
showing  how  utterly  incompatible  sin  is  to  the  life  of  the 
new  man  in  the  believer,  "  which  is  after  God,  created 
in  righteousness  and  holiness  of  truth  "  (Eph.  iv.  24). 
John's  idea  will  become  much  clearer  if  we  compare 
Rom.  vii.  20,  "  But  if  what  I  would  not,  that  I  do,  it  is 
no  more  I  that  do  it,  but  sin  which  dwelleth  in  me,"  and 
Gal.  ii.  20,  "  I  live,  and  yet  no  longer  I,  but  Christ  liveth 
in  me."  There  is  an  absolute  antagonism  between  the 
new  man  born  of  God  and  committing  sin.  The  nciu  man 
cannot  sin, — when  the  believer  commits  sin  it  is  the  work 
of  "  the  old  man,  which  waxeth  corrupt  after  the  lusts  of 
deceit "  (Eph.  iv.  22).  It  is  this  "  old  man  "  which  be- 
lievers are  exhorted  continually  to  "  put  away  "  (Eph. 
iv.  22).  It  is  best  to  understand  by  tlie  seed  of  God 
abiding  in  the  believer,  not  so  much  "  the  word  of  God," 
but  rather  the  Spirit  of  God,  or  probably  better  the  germ 
of  the  new  life  communicated  to  the  believer  by  the 
Spirit  at  the  time  of  regeneration,  "  the  divine  element  of 
which  the  new  man  is  produced,  and  which,  as  the  essence 
of  his  being,  keeps  him  from  sin." 

10.  In  this  the  children  of  Qod  are  manifest,  and  the 
children  of  the  devil.  For  the  first  do  not  live  in 
sin,  but  walk  in  the  light,  while  the  second  live  in  sin 
and  walk  in  the  darkness.     The  internal  nature   of  both 


3o8  FIRST  EPISTLE  GENERAL  OF  JOHN.      [111.11,12. 

can  be  seen  by  their  works.  Whosoever  doeth  not 
righteousness  is  not  of  God.  For  such  a  one  doeth  sin 
and  therefore  is  of  the  devil  (iii.  7,  8  ;  ii.  29).  Neither  he 
that  loveth  not  his  brother.  For  such  a  one  is  in  the 
darkness,  and  walketh  in  the  darkness  (ii.  9-1 1),  and  can- 
not be  of  God,  for  in  Him  is  no  darkness  at  all  (i.  5). 
Besser  :  "  Brotherly  love  is  the  essence  of  all  righteous 
life." 

11.  For  this  is  the  message  which  ye  heard  from 
the  beginning.  Ever  since  ye  heard  the  first  preaching 
of  the  Gospel.  That  we  should  love  one  another. 
This  is  the  import  of  the  Gospel  message,  that  Christians 
should  love  one  another  (ii.  10  ;  see  notes  on  2  Peter 
i.  7). 

12.  Not  as  Cain  was  of  the  evil  one.  Christians  are 
of  God  and  therefore  love  one  another  ;  they  do  not  do 
as  Cain  did,  who  "  hated  his  brother  "  (ii.  9-1 1),  and  was 
of  the  devil.  And  slew  his  brother.  This  was  the 
proof  that  he  was  of  the  evil  one.  And  wherefore  slew  he 
him  ?  Because  his  works  were  evil,  and  his  brother's 
righteous.  Two  reasons  are  here  assigned  to  explain  the 
diabolical  character  of  Cain's  hatred  towards  Abel  his 
brother, — (i)  his  works  were  evil, — his  whole  manner  of 
life,— and  sin  begets  sin  ;  (2)  the  piety  of  Abel  excited 
in  Cain  hatred  towards  his  brother  and  towards  God 
(Gen.  iv.  4-8). 

13.  Brotherly  Love  and  the  Hatred  of  the 
World  Contrasted. 

13-18.  Marvel  not,  brethren,  if  the  world  hateth  j'ou.  We  know  that 
we  have  passed  out  of  death  into  life,  because  we  love  the  brethren.  He 
that  loveth  not  abideth  in  death.  _  Whosoever  hateth  his  brother  is  a  mur- 
derer :  and  j-e  know  that  no  murderer  hath  eternal  life  abiding  in  him. 
Hereby  know  we  love,  because  he  laid  down  his  life  for  us  :  and  we  ought 
to  lay  down  our  lives  for  the  brethren.    But  whoso  hath  the  world's  goods, 


III.  13-15.]  CHAPTER  III.  309 

and  beholdeth  his  brother  in  need,  and  shutteth  up  his  compassion  from 
him,  how  doth  the  love  of  God  abide  in  him  ?  My  httle  children,  let  us  not 
love  in  word,  neither  with  the  lonj^ue  ;  but  in  deed  and  truth. 

13.  Marvel    not,   brethren,  if   the  world    hateth    you. 

This  brings  out  the  sharp  contrast  between  the  world 
and  the  kingdom  of  God,  for  "  the  friendship  of 
the  world  is  enmity  with  God  "  (James  iv.  4),  and  the 
manifestation  of  such  hatred  is  necessary  from  the  very 
nature  of  the  case. 

14.  We  know  that  we  have  passed  out  of  death  into- 
life.  The  believer  is  no  longer  in  a  state  of  spiritual 
death,  but  has  entered  upon  the  state  of  life,  life  in 
Christ,  an  earnest  of  the  eternal  life  which  he  shall  re- 
ceive in  its  fulness  at  Christ's  Second  Coming.  This 
change  took  place  at  the  time  of  his  regeneration  and 
justification.  Because  we  love  the  brethren.  This  is 
the  sign  and  proof  that  we  have  eternal  life.  He  that 
loveth  not  abideth  in  death.  If  we  do  not  love  the 
brethren  this  is  the  sign  and  proof  that  we  do  not  have 
life,  but  are  still  in  spiritual  death.  Besser:  "Where 
hatred  is,  there  is  death  ;  where  love  is,  there  is  life  ; 
nay,  love  itself  is  life." 

15.  Whosoever  hateth  his  brother  is  a  murderer. 
Not  merely  because  hatred  sometimes  leads  to  murder, 
but  because  the  essence  of  hatred  as  a  moral  act  in  the 
sight  of  God  is  of  the  same  nature  as  murder,  the  latter 
being  only  an  external  manifestation  of  hatred.  The 
reference  is  to  Cain  (verse  12).  (See  also  Matt.  v.  21-26.) 
And  ye  know  that  no  murderer  hath  eternal  life  abid= 
ing  in  him.  For  where  there  is  hatred  there  is  spiritual 
death  (ii.  14a).  Only  where  brotherly  love  exists  can 
there  be  life  in  Christ.  We  can  already  in  this  life  ob- 
tain eternal  life,  but  its  fulness  and  perfection  will  only 
be  ours  in  the  life  to  come. 


310  FIRST  EPISTLE  GENERAL  OF  JOHN.      [111.16-19. 

16.  Hereby  know  we  love.  In  verses  16-18  we  have 
a  description  of  the  character  or  nature  of  true  love. 
Because  he  laid  down  his  life  for  us.  In  Christ's  death 
we  have  the  highest  proof,  a  concrete  example,  of  true 
love,  for  He  gave  His  life  as  a  ransom  for  us  (John  x.  i  r, 
17,  18).  And  we  ought  to  lay  down  our  lives  for  the 
brethren.  For  believers  ought  themselves  also  to  walk 
even  as  He  walked  (ii.  6).  (Compare  John  xv.  13  ;  Rom. 
xvi.  4.) 

17.  But  whoso  hath  the  world's  goods,  and  beholdeth 
his  brother  in  need,  and  shutteth  up  his  compassion 
from  him,  how  doth  the  love  of  God  abide  in  him  ? 
This  compassion  towards  a  needy  brother  is  the  most  direct 
and  simple  way  of  giving  evidence  that  we  love  God  and 
have  eternal  life  abiding  in  us.  (See  James  ii.  14-17.) 
Where  there  is  no  such  compassion  shown,  this  is  a  proof 
that  eternal  life  is  not  abiding  in  us. 

18.  ]\[v  little  children,  let  us  not  love  in  word,  neither 
with  the  tongue  ;  but  in  deed  and  truth.  There  is  a 
sharp  contrast  here  between  an  apparent  and  Jiolhnv  love 
and  true  love.  The  two  words  of  each  clause  express  to- 
gether one  idea  ;  a  "  love  in  word  "  and  "  with  the  tongue  " 
is  a  hypocritical  love,  but  a  true  love  proves  itself  in  deed. 
Bengel  contrasts  the  idle  zvord  with  deed,  and  the  dis- 
sembling tongue  with  trtitli. 

14.  The  Fruit  of   Love. 

19-24.  Hereby  shall  we  know  that  we  are  of  the  truth,  and  shall  assure 
our  heart  before  him,  whereinsoever  our  heart  condemn  us  ;  because  God 
IS  greater  than  our  heart,  and  knoweth  all  things.  Beloved,  if  our  heart 
condemn  us  not,  we  have  boldness  toward  God  ;  and  whatsoever  we  ask, 
we  receive  of  him,  because  we  keep  his  commandments,  and  do  the  things 
that  are  pleasing  in  his  sight.  And  this  is  his  commandment,  that  we 
should  believe  in  the  name  of  his  Son  Jesus  Christ,  and  love  one  another, 
even  as  he  gave  us  commandment.    And  he  that  keepeth  his  command- 


III.  19,  20.]  CHAPTER  III.  311 

ments  ahidcth  in  him,  and  he  in  him.  And  hereby  we  know  that  he  abid- 
eth  in  us,  by  the  Spirit  which  he  gave  us. 

19.  Hereby  shall  we  know  that  we  are  of  the  truth. 

Hereby,  that  is,  if  we  love  in  "  deed  and  truth,"  //-wis evi- 
dence that  we  are  born  ^/the  truth,  and  of  God.  And 
shall  assure  (/rr.y/^^Trt'r)  our  heart  before  him.  This  evi- 
dence of  brotherly  love  which  estabhshes  the  fact  that  we 
are  born  of  the  truth  and  of  God,  gives  us  also  the  as- 
surance that  we  are  children  of  God.  The  heart  is  here 
conceived  of  as  the  seat  of  the  whole  spiritual  life  as  in 
James  v.  8  ;  i  Pet.  iii.  4,  and  as  the  seat  of  consciousness 
of  the  truth  as  in  James  i.  26.  John  here  uses  the  word 
heart  as  including  the  conscience,  for  it  is  the  conscience 
which  excites  and  disquiets  the  heart,  and  which  needs 
to  be  guided  and  pacified. 

20.  Whereinsoever  our  heart  condemn  us.  The  trans- 
lation of  this  difficult  verse,  as  given  in  the  Revised 
Version,  in  its  connection  with  what  precedes  and  follows, 
is  evidently  the  correct  one.  The  whole  question  depends 
upon  the  translation  of  the  first  hoti.  In  whatever  our 
heart  condemns  us  (the  sinfulness  which  still  clings  to 
the  believer,  for  the  child  of  God  is  not  yet  free  from  sin, 
i.  8-10), — nevertheless  we  still  have  the  assurance  of  our 
forgiveness,  and  that  we  are  children  of  God,  and  are  of 
the  truth.  But  the  reason  of  this  assurance  lies  not  so 
much  in  our  knowledge  and  consciousness  that  we  "  love 
the  brethren,"  for  such  a  love  is  always  imperfect,  and 
we  can  never  rely  for  assurance  on  our  good  deeds  (Luke 
xvii.  10),  but  because  God  is  greater  than  our  heart, 
and  knoweth  all  things.  Luther  correctly  says : 
"  Though  conscience  weigh  us  down,  and  tell  us  God  is 
angry,  yet  God  is  greater  than  our  heart.  Conscience  is 
but  one  drop  ;  the  reconciled  God  is  an  ocean  of  consola- 
tion.    Conscience  is  always  in  fear,  and    closes  its  eyes  ; 


312  FIRST  EPISTLE  GENERAL  OF  JOHN.      [iii.  21-23. 

but  God  is  deeper  and  higher  than  thy  heart,  and  more 
exactly  searches  the  innermost  parts  of  it."  Besser  : 
"  Our  heart  knows  some  things,  and  decides  against  us  ; 
God  knows  all  things,  and  does  not  decide  against  us, 
but  for  us,  because  before  His  eyes  the  seed  of  truth,  of 
which  we  have  been  born,  is  not  concealed." 

21.  Beloved,  if  our  heart  condemn  us  not,  we  have 
boldness  toward  Qod.  If  we  believe  that  our  sins  are 
forgiven,  and  as  the  result  obtain  peace,  then  indeed  do 
we  also  attain  by  degrees,  as  our  faith  increases,  a  child- 
like, joyful,  and  undisturbed  confidence  toward  God. 

22.  And  whatsoever  we  ask,  we  receive  of  him,  be= 
cause  we  keep  his  commandments,  and  do  the  things 
that  are  pleasing  in  his  sight.  It  is  implied  that  the 
believer  asks  only  according  to  the  Father's  will  (v.  14), 
and  the  reason  is  here  assigned  why  he  receives  an  an- 
swer to  his  prayer.  In  general,  we  may  say  it  is  because 
he  who  prays  has  strong  and  true  faith,  strong  because 
he  asks  with  boldness  and  confidence,  and  true  because 
he  gives  evidence  of  it  by  doing  the  will  of  God 
Alford  :  "  Out  of  Christ,  there  are  no  good  works  at 
all ;  entrance  into  Christ  is  not  won  or  merited  by  them. 
In  Christ,  every  work  done  of  faith  is  good  and  is  pleas- 
ing to  God.  The  doing  of  such  works  is  the  working  of 
the  life  of  Christ  in  us ;  they  are  its  sign,  they  are  its 
fruits;  they  are  not  of  us,  but  of  it  and  of  Him." 

23.  And  this  is  his  commandment,  that  we  should 
believe  in  the  name  of  his  5on  Jesus  Christ,  and  love  one 
another,  even  as  he  gave  us  commandment.  He  who 
believes  the  iiame  (this  peculiar  Greek  construction  only 
here)  or  believes  in  (or  oil)  the  name  of  Christ  (v.  13), 
confidingly  and  lovingly  trusts  in  Him,  loves  his  brother 
also,  and  therefore  in  the  mind  of  the  Apostle,  true  faith 
in  Christ  and  brotherly  love,  in  their  inner  nature,  form 


III.  24.]  CHAPTER  III.  313 

a  unity.  The  faith  of  which  John  here  speaks  includes 
the  three  elements,  of  knowledge,  assent,  and  confidence, 
and  stress  is  here  especially  laid  upon  confidence.  Christ 
specially  exhorted  the  disciples  to  love  one  another 
(John  xiii.  34;  xv.  12,  13). 

24.  And  he  that  keepeth  his  commandments  abideth 
in  him,  and  he  in  him.  Christ's  own  saying  is  the  best 
comment,  "  He  that  abideth  in  me,  and  I  in  him,  the 
same  beareth  much  fruit ;  for  apart  from  me  ye  can  do 
nothing  "  (John  xv.  5).  And  hereby  we  know  that  he 
abideth  in  us,  by  the  Spirit  which  he  gave  us.  Hereby, 
that  is,  by  the  Holy  Ghost  who  lives  and  works  in  the 
believer.  He  testifies  to  our  spirit,  and  is  the  source  of 
that  knowledge  by  which  we  are  assured  that  Christ  and 
God  the  Father  abide  in  us.  The  true  believer  has  the 
assurance  that  he  Is  a  child  of  God,  and  as  long  as  he 
abides  in  Christ  is  assured  of  his  salvation. 


CHAPTER  IV. 

15.  The  Spirit  of  Truth  and  the  Spirit  of  Error 
Contrasted. 

1-6.  Beloved,  believe  not  every  spirit,  but  prove  the  spirits,  whether 
they  are  of  God  :  because  many  false  prophets  are  gone  out  into  the  world. 
Hereby  know  ye  the  Spirit  of  God  :  every  spirit  which  confesseth  that 
Jesus  Christ  is  come  in  the  flesh  is  of  God  :  and  every  spirit  which  con- 
fesseth not  Jesus  is  not  of  God  :  and  this  is  the  spirit  of  the  antichrist, 
whereof  ye  have  heard  that  it  cometh  ;  and  now  it  is  in  the  world  already. 
Ye  are  of  God,  my  little  children,  and  have  overcome  them  :  because 
greater  is  he  that  is  in  you  than  he  that  is  in  the  world.  They  are  of  the 
world  :  therefore  speak  they  as  of  the  world,  and  the  world  heareth  them. 
We  are  of  God  :  he  that  knoweth  God  heareth  us  ;  he  who  is  not  of  God 
heareth  us  not.  By  this  we  know  the  spirit  of  truth,  and  the  spirit  of 
error. 

I.  Beloved,  believe  not  every  spirit.  John  now  re- 
sumes his  warning  against  the  false  teachers  spoken  of 
in  ii.  18-28.  We  must  draw  a  sharp  distinction  between 
the  Spirit  of  God,  and  the  spirit  of  the  true  prophet  to 
whom  the  truth  is  revealed  (2  Pet.  i.  21).  There  is  only 
one  Spirit,  but  there  may  be  many  spirits  of  men,  to 
whom  the  Holy  Spirit  bears  witness  and  makes  revela- 
tions. So  there  may  be  also  many  spirits  of  men  in- 
fluenced by  the  devil,  and  the  spirit  of  error.  But  prove 
the  spirits,  whether  they  are  of  God.  This  exhortation 
is  given  to  all  believers,  and  not  to  the  ministry  alone. 
The  rule  by  which  false  teachers  are  to  be  tried  is  the 
Word  of  God.  The  necessity  of  such  a  trial  is  given  by 
John  in  what  follows  :  because  many  false  prophets  are 

314 


IV.  2,  3-]  CHAPTER  IV.  315 

gone  out  into  the  world.  These  false  prophets  taught 
false  doctrines  contrary  to  what  the  Apostles  had  taught 
and  John  was  teaching,  and  professed  that  they  had  re- 
ceived them  as  revelations  from  God.  There  are  many 
such  false  teachers  everywhere  present  now  in  the  world, 
professing  to  give  us  new  light  and  new  revelations,  but 
no  matter  by  what  high-sounding  name  or  sect  or  ism 
they  may  be  known,  there  is  one  simple  test  which  will 
expose  their  falsity  and  rottenness, — the  plain  teaching 
of  the  Word  of  God. 

2.  Hereby  know  ye  the  Spirit  of  God  :  every  spirit 
which  confesseth  that  Jesus  Christ  is  come  in  the  flesh 
is  of  God.  This  is  the  vital  point  at  issue.  He  who  has  a 
true  apprehension  of  the  Person  and  Work  of  Jesus  Christ, 
and  what  Christ  has  done  for  him,  and  truly  believes  and 
confesses  in  word  and  heart  Jesus  Christ  as  the  Incarnate 
Son  of  God,  has  the  Spirit  of  God  abiding  in  him.  The 
thought  in  Greek  is,  zvJiicJi  coufcssetJi  Jcsiis  Christ  having 
come  in  the  Jlesh,  no  doubt  in  opposition  to  Docetism, 
and  possibly  also  to  the  heresy  of  Cerinthus.  (See  Intro- 
duction^ 

3.  And  every  spirit  which  confesseth  not  Jesus.  That 
does  not  confess  Jesus  as  the  historical  person  who  is 
Christ,  and  the  Son  of  God,  and  the  Saviour  of  the 
world.  Some  ancient  authorities  read  annulleth  Jesus. 
Is  not  of  God.  The  spirit  of  such  a  person  or  teacher  is 
influenced  by  the  spirit  of  error  and  falsehood.  And 
this  is  the  spirit  of  the  Antichrist.  Some  would  supply 
work  instead  of  spirit, — it  matters  not,  the  idea  is  the 
same,  for  it  is  an  anti-Christian  spirit.  Whereof  ye  have 
heard.  By  previous  oral  instruction.  That  it  cometh. 
This  anti-Christian  spirit.  And  now  it  is  in  the  world 
already.  Nozv  already  this  anti-Christian  spirit  is  working, 
a  foreshadowing  of  what  will  occur  when  antichrist  him- 


3i6  FIRST  EPISTLE  GENERAL  OF  JOHN.  [iv.  4-6. 

self  shall  come.  The  coming  of  tJie  Antichrist,  "  the 
man  of  sin  "  (2  Thess.  ii.  3,  4),  "  the  beast  that  cometh 
up  out  of  the  abyss  "  (Rev.  xi.  7 ;  xiii.  2-7),  lies  still  in 
the  future. 

4.  Ye  are  of  God,  my  little  children,  and  have  over= 
come  them.  Believers  arc  of  God,  because  the  Spirit  of 
God  animates  them,  and  they  have  overcome  and  resisted 
these  false  prophets,  not  only  inwardly  in  their  hearts, 
but  outwardly  in  the  Church.  Because  greater  is  he 
that  is  in  you.  God,  who  gave  the  power  to  the  be- 
liever to  overcome.  Than  he  that  is  in  the  world. 
Than  Satan,  whose  children  all  false  prophets  and  all  who 
oppose  Christ  are. 

5.  They  are  of  the  world.  These  false  teachers  and 
prophets.  (See  ii.  19.)  Therefore  speak  they  as  of  the 
world.  For  it  cannot  be  otherwise-  They  simply  dis- 
play the  nature  of  the  life  that  is  in  them.  And  the 
world  heareth  them.  For  the  world  loves  to  hear 
earthly  wisdom  and  wisdom  derived  from  itself. 

6.  We  are  of  God.  We,  i.  e.  John  and  the  other 
Apostles,  and  all  true  teachers,  in  contradistinction  to  the 
false  teachers  of  the  preceding  verse.  He  that  knoweth 
God  heareth  us.  For  "  he  that  is  of  God  heareth  the 
words  of  God  "  (John  viii.  47).  He  who  is  not  of  God 
heareth  us  not.  For  there  is  a  different  spirit  in  him, 
and  such  a  one  gives  heed  only  to  those  who  speak  as  of 
the  world.  By  this  we  know  the  spirit  of  truth.  That 
is,  we  know  the  Holy  Spirit  which  teaches  the  truth  by 
this,  that  the  true  teachers  speak  the  words  of  God,  and 
the  children  of  God  hear  and  give  heed.  And  the  spirit 
of  error.  That  is,  we  know  the  spirit  that  emanates  from 
the  Devil,  and  which  seduces  men  to  falsehood  and  error 
by  this,  that  the  false  prophets  speak  as  of  the  world,  and 
the  world  heareth  them. 


iv.  7,  8.]  chapter  iv.  317 

16.  Brotherly  Love  is  the  Active  Principle  of 
THE  Christian  Life. 

7-21.  Beloved,  let  us  love  one  another  :  for  love  is  of  God  ;  and  every 
one  that  loveth  is  begotten  of  God,  and  knoweth  God.  He  that  loveth  not 
knoweth  not  God  ;  for  God  is  love.  Herein  was  the  love  of  God  mani- 
fested in  us,  that  God  hath  sent  his  only  begotten  Son  into  the  world,  that 
we  might  live  through  him.  Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins.  Be- 
loved, if  God  so  loved  us,  we  also  ought  to  love  one  another.  No  man 
hath  beheld  God  at  any  time  :  if  we  love  one  another,  God  abideth  in  us, 
and  his  love  is  perfected  in  us  :  hereby  know  we  that  we  abide  in  him, 
and  he  in  us,  because  he  hath  given  us  of  his  Spirit.  And  we  have  belieid 
and  bear  witness  that  the  Father  hath  sent  the  Son  to  he  the  Saviour  of  the 
world.  Whosoever  shall  confess  that  Jesus  is  the  Son  of  God,  God  abideth 
in  him,  and  he  in  God.  And  we  know  and  have  believed  the  love 
which  God  hath  in  us.  God  Is  love  ;  and  he  that  abideth  in  love  abideth 
in  God,  and  God  abideth  in  him.  Herein  is  love  made  perfect  with  us, 
that  we  may  have  boldness  in  the  day  of  judgement ;  because  as  he  is,  even 
so  are  we  in  this  world.  There  is  no  fear  in  love  :  but  perfect  love  casteth 
out  fear,  because  fear  hath  punishment ;  and  he  that  feareth  is  not  made 
perfect  in  love.  We  love,  because  he  first  loved  us.  If  a  man  say,  I  love 
God,  and  hateth  his  brother,  he  is  a  liar  :  for  he  that  loveth  not  his  brother 
whom  he  hath  seen,  cannot  love  God  whom  he  hath  not  seen.  And  this 
commandment  have  we  from  him,  that  he  who  loveth  God  love  his  brother 
also. 

7.  Beloved,  let  us  love  one  another.  Mutual  brotherly 
love  is  the  supreme  duty  of  believers,  for  love  is  of  God. 
For  love  proceeds  from  and  has  its  orig-in  in  God.  And 
every  one  that  loveth  is  begotten  of  God.  For  no  one 
can  truly  exercise  the  grace  of  piii'c  love  unless  he  is 
born  of  God.  John  is  not  speaking  here  of  earthly, 
selfish,  impure,  sensual  love,  such  as  but  too  often  is 
nothing  else  than  lust.  And  knoweth  God.  For  I  can- 
not love  until  I  have  first  won  faitJi  in  God's  love  in 
Christ,  and  I  cannot  arrive  at  faith  until  I  have  attained 
a  knowledge  of  God  in  Christ. 

8.  He  that  loveth  not  knoweth  not  God.  The  aorist 
tense,  never  did  know  Him.  The  reason  is  now  given, 
for  God   is  love.      Besser  :     "  Love   is  not   so  much  a 


3i8  FIRST  EPISTLE  GENERAL  OF  JOHN.        [i v.  9-12. 

quality  which  God  lias,  as  rather  the  all-embracing  total 
of  what  He  is!' 

9.  Herein  was  the  love  of  God  manifested  in  us  (or, 
in  our  case).  The  expression  in  iis  (here  and  iv.  16)  is 
peculiar.  It  is  not  the  same  as  nnto  lis,  and  it  may  define 
either  the  sphere  in  luhich,  or  the  object  tvith  regard  to 
luhich,  the  manifestation  took  place.  The  last  interpre- 
tation, as  adopted  by  the  Revisers  in  the  margin,  is  the 
best.  Braune  :  "  This  love  is  not  only  to  us  an  object 
of  contemplation,  but  we  ourselves  are  objects  of  this 
love,  every  one  of  us  believers  has  experienced  it."  The 
word  us  does  not  refer  to  mankind  in  general,  but  to  be- 
lievers. That  God  hath  sent  his  only  begotten  Son  into 
the  world.  The  description  of  the  Son  as  the  onlj'  be- 
gotten is  peculiar  to  John  (John  i.  14,  18;  iii.  16,  18,  and 
here)  and  marks  Christ  as  the  only  Son  of  God.  His  pre- 
existence  is  here  clearly  implied.  That  we  might  live 
through  him.  This  states  the  purpose  why  the  Son  of 
God  was  manifested  and  became  incarnate.  (See  notes  on 
iii.  8.)  Only  believers  in  Him  can  become  partakers  of 
this  life. 

10.  Herein  is  love,  not  that  we  love  God,  but  that 
he  loved  us.  John  wishes  to  emphasize  the  fact  that  love 
has  not  its  origin  in  man,  but  in  God, — He  loved  us  be- 
fore we  loved  Him.  And  sent  his  Son  to  /;rthe  propitia= 
tion  for  our  sins.  In  this  we  have  the  proof  of  His 
wonderful  love.  The  emphasis  lies  on  the  words  Son 
zxid  propitiation.  Such  is  the  greatness  of  God's  love  to 
us.     (See  notes  on  ii.  2.) 

11.  Beloved,  if  God  so  loved  us,  we  also  ought  to  love 
one  another.  How  can  we  escape  such  a  practical  argu- 
ment. 

12.  No  man  hath  beheld  God  at  any  time.  (See  John 
i.  18,  where  however  a  different  Greek  verb  is  used.)     The 


IV.  I3-IS-]  CHAPTER  IV.  319 

thought  is,  God  is  invisible  (i  Tim.  vi.  16),  and  it  is  im- 
pHed  that  no  one  can  see  Him.  If  we  love  one  another, 
God  abideth  in  us.  Though  God  is  invisible,  neverthe- 
less, if  we  exercise  brotherly  love,  we  know  that  God  is  in 
us,  for  love  is  of  God.  And  his  love  is  perfected  in  us. 
John  is  speaking  of  the  love  of  God  which  is  in  us  and 
unites  us  in  fellowship  with  God.  This  love  is  to  become 
perfected  in  us,  that  is,  reach  its  full  completion  and 
maturity.  Where  this  love  is  and  grows,  there  brotherly 
love  is  and  grows,  and  where  brotherly  love  has  attained 
its  maturity,  there  God's  love  has  attained  its  maturity 
in  us. 

13.  Hereby  know  we  that  we  abide  in  him,  and  he  in 
us,  because  he  hath  given  us  of  his  Spirit.  Wherever 
the  Spirit  of  God  is  and  works,  there  God  is.  (See  iii. 
24.)  The  Spirit  Himself  is  given  to  believers,  and  the 
Spirit  also  bestows  gifts  upon  us.  Nothing  is  said  here 
of  the  gifts  of  the  Spirit. 

14.  And  we  have  beheld  and  bear  witness  that  the 
Father  hath  sent  the  Son  to  be  the  Saviour  of  the  world. 
John  and  the  Apostles  saw  that  the  Father  sent  the  Son 
with  their  own  eyes  (i.  i,  2).  They  themselves  had  ex- 
perienced that  He  was  their  Saviour,  and  they  bore  ivitness, 
a  Saviour  for  the  whole  world  (ii.  2),  to  whom  all  might 
come  and  find  life.  Salvation  has  been  procured  for  all 
men.  Their  salvation  now  depends  on  their  believing  on 
Christ  as  their  Saviour. 

15.  Whosoever  shall  confess  that  Jesus  is  the  Son  of 
God.  That  the  man  Jesus  is  also  true  God, — precisely 
what  the  antichrists  deny  (iv.  23).  Jesus  Christ  is  true 
man,  "  come  in  the  flesh"  (iv.  2),  and  true  God.  God 
abideth  in  him,  and  he  in  God.  For  he  who  makes  this 
confession  from  his  heart  is  of  God  (iv.  2),  and  has  the 
Spirit  of  God  in  him  (i  Cor.  xii.  3). 


320  FIRST  EPISTLE  GENERAL  OF  JOHN.       [iv.  16-18. 

16.  And  we  know  and  have  believed  the  love  which 
God  hath  in  us  {in  our  case).  In  verse  14  ive  refers  to 
the  Apostles,  but  here  it  refers  to  all  believers.  In  one 
sense  knowledge  precedes  faith  as  here,  for  true  faith  is  a 
faith  which  has  as  its  elements,  knowledge,  assent,  and 
confidence  ;  in  another  sense  faith  precedes  all  true  knowl- 
edge as  in  John  vi.  69,  for  "  it  is  only  through  faith  that 
knowledge  becomes  the  determining  principle  of  our  life, 
and  these  two  elements  mutually  condition  each  other 
continually  in  the  Christian  life  "  (Huther).  The  ex- 
pression "  the  love  which  God  hath  in  us  "  must  betaken 
in  the  same  sense  as  in  iv.  9,  which  see.  God  is  love. 
(See  notes  on  i.  5  ;  iv.  8.)  This  is  really  the  theme  of  the 
second  main  division  of  this  Epistle  (ii.  29-v.  12).  And 
he  that  abideth  in  love  abideth  in  God,  and  God  abideth 
in  him.  For  love  is  of  God,  and  where  there  is  such  an 
abiding  in  love   there  is  true  fellowship  with  God. 

17.  Herein  is  love  made  perfect  with  us.  John  now 
indicates  in  what  way  the  active  love  in  which  the  be- 
liever abides  (whether  we  regard  it  as  love  to  God  or  love 
to  tlic  brethren,  or  both)  shows  itself  as  perfected  in  us. 
That  we  may  have  boldness  in  the  day  of  judgement. 
He  who  is  perfect  in  love  has  such  strong  faith  and  con- 
fidence in  God  and  Christ,  that  "  in  the  day  of  judg- 
ment," when  Christ  "  shall  be  manifested  "  (ii.  28),  he 
will  stand  firm  and  "  have  boldness,  and  not  be  ashamed 
before  him  at  his  Parousia  "  (ii.  28).  Because  as  he  is, 
even  so  are  we  in  this  world.  John  here  gives  the  reason 
of  such  boldness  of  confidence.  If  we  are  perfect  in  love, 
we  know  that  we  are  in  Christ,  and  that  Christ  is  in  us, 
and  as  His  nature  is  love  (iv.  16,  8),  and  we  are  like  Him, 
we  need  not  fear  His  judgment. 

18.  There  is  no  fear  in  love:  but  perfect  love  casteth 
out   fear.     This    verse    establishes    the    fact   that  where 


IV.  19-21.]  CHAPTER  IV.  32 1 

there  is  perfect  love  there  is  such  a  bold  confidence  in 
God,  for  where  such  love  is  all  fear  must  completely 
vanish.  Because  fear  hath  punishment.  In  that  it 
dreads  punishment  and  gives  evidence  that  he  who  has  it 
is  still  under  bondage,  and  has  not  as  yet  "  received  the 
spirit  of  adoption,  whereby  we  say,  Abba,  Father  "  (Rom. 
viii.  15).  And  he  that  feareth  is  not  made  perfect  in 
love.  The  presence  of  fear  is  a  proof  that  the  perfection 
of  love  has  not  been  attained.  Bengel  calls  attention 
to  four  conditions  in  which  man  maybe:  (i)  without 
fear  or  love  ;  (2)  fear  without  love  ;  (3)  fear  with  love ; 
(4)  love  without  fear. 

19.  We  love,  because  he  first  loved  us.  This  is  the 
best  translation.  Many  would  translate  let  us  love.  The 
chief  emphasis  rests  on  first. 

20.  If  a  man  say,  I  love  God,  and  hateth  his  brother, 
he  is  a  liar.  For  he  who  does  not  love  his  brother,  also 
does  not  love  God.  This  is  confirmed  by  the  latter  part 
of  the  verse,  for  he  that  loveth  not  his  brother  whom 
he  hath  seen,  cannot  love  God  v/hom  he  hath  not  seen. 
Instead  of  cannot  many  ancient  authorities  read  hozv  can 
lie  love  God  ivhoni  he  hath  not  seen  ?  The  reason  why 
such  a  person  cannot  love  God  is  not  simply  because  it 
is  easier  to  love  the  visible  than  the  invisible,  but  also 
because  he  who  has  no  brotherly  love  gives  evidence  that 
he  has  not  been  begotten  of  God,  and  hence  cannot 
truly  love  God  (iii.  10  ;   iv.  7,  12). 

21.  And  this  commandment  have  we  from  him,  that 
he  who  loveth  God  love  his  brother  also.  John  evidently 
has  in  mind  the  saying  of  Christ,  "Thou  shalt  love  thy 
neighbor  as  thyself  "  (Matt.  xxii.  39). 


CHAPTER  V. 
17.  The  Power  and  Witness  of  Faith. 

1-12.  Whosoever  believeth  that  Jesus  is  the  Christ  is  begotten  of  God  : 
and  whosoever  loveth  him  that  begat  loveth  him  also  that  is  begotten  of 
him.  Hereby  we  know  that  we  love  the  children  of  God,  when  we  love 
God,  and  do  his  commandments.  For  this  is  the  love  of  God,  that  we 
keep  his  commandments  :  and  his  commandments  are  not  grievous.  For 
whatsoever  is  begotten  of  God  overcometh  the  world  :  and  this  is  the 
victory  that  hath  overcome  the  world,  even  our  faith.  And  who  is  he  that 
overcometh  the  world,  but  he  that  believeth  that  Jesus  is  the  Son  of  God  ? 
This  is  he  that  came  by  water  and  blood,  even  Jesus  Christ  ;  not  with  the 
water  only,  but  with  the  water  and  with  the  blood.  And  it  is  the  Spirit 
that  beareth  witness,  because  the  Spirit  is  the  truth.  For  there  are  three 
who  bear  witness,  the  Spirit,  and  the  water,  and  the  blood  :  and  the  three 
agree  in  one.  If  we  receive  the  witness  of  men,  the  witness  of  God  is 
greater  :  for  the  witness  of  God  is  this,  that  he  hath  borne  witness  con- 
cerning his  Son.  He  that  believeth  on  the  Son  of  God  hath  the  witness  in 
him  :  he  that  believeth  not  God  hath  made  him  a  liar  ;  because  he  hath 
not  believed  in  the  witness  that  God  hath  borne  concerning  his  Son. 
And  the  witness  is  this,  that  God  gave  unto  us  eternal  life,  and  this  life  is 
in  his  Son.  He  that  hath  the  Son  hath  the  life  ;  he  that  hath  not  the  Son 
of  God  hath  not  the  life. 

I.  Whosoever  believeth  that  Jesus  is  the  Christ  is 
begotten  of  God.  John  lays  stress  in  this  Epistle  on 
several  aspects  of  our  Saviour's  Person  and  Work, 
(i)  Jesus  is  the  Christ,  the  Messiah  predicted  in  the 
O.  T.  {here  and  ii.  22),  the  Saviour  of  the  world  (ii.  2) ; 
(2)  He  is  the  Son  of  God  (iv.  15  ;  v.  5) ;  (3)  He  came  in 
the  flesh  (iv,  3).  Only  he  who  has  been  regenerated  to 
faith  has  such  a  belief  "  in  the  name  of  His  Son  Jesus 
Christ  "  (iv.  23),  And  whosoever  loveth  him  that  begat 
(God  the  Father)  loveth  him  also  that  is  begotten  of  him 

322 


V.  2-6.]  CHAPTER   V.  323 

(his  Christian  brother).     For  he  who  loveth  God  will  also 
love  his  brother. 

2.  Hereby  we  know  that  we  love  the  children  of  God. 
The  sign  and  evidence  of  this  is  given  in  what  follows. 
When  we  love  God,  and  do  his  commandments.  This 
last  includes  brotherly  love,  and  if  we  therefore  truly  love 
God,  we  know  that  we  are  also  loving  the  brethren, 
because  brotherly  love  is  the  necessary  result  of  love  to 
God. 

3.  For  this  is  the  love  of  God,  that  we  keep  his  com= 
mandments  :  and  his  commandments  are  not  grievous. 
To  him  that  is  born  of  God  the  commandments  of  God 
are  not  grievous,  **  for  two  reasons  :  (i)  because  He  gives 
us  strength  to  bear  them  ;  (2)  because  love  makes  them 
light  "  (Plummer).  They  are  a  burden  in  so  far  as  sin  is 
still  reigning  in  our  mortal  bodies. 

4.  For  whatsoever  is  begotten  of  God  overcometh  the 
world.  For  this  very  reason  because  God  who  is  in  them 
is  greater  than  Satan  who  is  in  the  world  (iv.  4).  The 
present  tense  indicates  that  he  who  is  born  of  God  is  con- 
stantly gaining  the  victory.  And  this  is  the  victory  that 
hath  overcome  the  world,  even  our  faith.  The  special 
contents  of  this  faith  which  is  so  effective,  is  given  in  the 
next  verse.  Faith  is  both  the  victory  and  the  victor. 
It  is  that  which  fights,  and  which  from  the  beginning 
of  the  Gospel  message  has  gained  the  victory  over  the 
world. 

5.  And  who  is  he  that  overcometh  the  world,  but  he 
that  believeth  that  Jesus  is  the  Son  of  God  ?  The 
believer  and  none  other  gains  the  victory  over  the  world. 
John  appeals  to  the  daily  experience  of  his  readers  and 
hearers. 

6.  This  is  he  that  came  by  water  and  blood,  even  Jesus 
Christ ;   not  with  ( /v)  the  water  only,  but  with  (/;/)  the 


324  FIRST  EPISTLE  GENERAL  OF  JOHN.  [v.  6. 

water  and  with  (/;/)  the  blood.  It  would  only  be  con- 
fusing to  discuss  the  various  interpretations  given  of  this 
difificult  passage.  Three  principal  explanations  are 
worthy  of  notice,  (i)  By  zvatcr  'and  blood  John  had 
reference  to  the  water  and  blood  which  flowed  from 
Christ's  pierced  side  on  the  cross  (John  xix.  34,  35).  So 
Augustine,  many  of  the  old  Commentators,  Alexander 
{Speaker  s  Coming,  Farrar  {Early  Days),  and  others. 
(2)  That  by  zvater  and  blood  are  to  be  understood  the 
sacraments  appointed  by  Christ.  So  Sander,  Besser,  and 
others.  This  view  is  often  combined  with  the  first,  as  by 
Luther.  (3)  By  ivater  is  meant  the  baptism  of  Christ 
in  the  Jordan,  and  by  M?^?c/ the  atoning  death  upon  the 
cross.  So  Tertullian,  Neander,  Brueckner,  Weiss,  Braune, 
Huther,  and  most  moderns.  Some,  however,  like  De 
Wctte,  Gerlach,  Duesterdieck,  etc.,  refer  wafer  to  the 
Sacrament  of  Baptism  appointed  by  Christ.  Many  com- 
mentators combine  the  first  and  last  view,  as  Bede,  West- 
cott,  and  others. 

Note  the  aorist  participle, — This  is  lie  that  came,  not  he 
that  comes.  There  is  a  reference  here  to  the  Messianic 
ofifice  of  Christ.  Jesus  the  Son  of  God  (verse  5)  came  as 
the  Christ  or  the  Messiah  through  (dia)  water,  i.  e.  through 
or  by  means  of  His  baptism  He  entered  upon  His  Mes- 
sianic work,  and  through  {dia)  or  by  means  of  His  blood, 
by  His  death  on  the  cross  He  made  atonement.  This 
seems  the  true  meaning  of  John's  first  use  of  the  phrase 
by  titter  and  blood.  But  in  opposition  to  Docetism, 
which  indeed  taught  that  Christ  came  by  ivater  at  the 
baptism  of  Jesus,  but  held  that  Christ  separated  from 
Jesus  again  before  His  death,  and  therefore  denied  that 
Christ  came  by  blood,  John  makes  a  more  definite  state- 
ment, laying  stress  upon  the  reality  of  the  death  oi  Jesus 
Christ.     So  John  continues, — Jesus  Christ   came  not  in 


V.  7,  8.]  CHAPTER   V.  325 

the  water  only,  at  the  time  of  His  baptism,  but  in  the 
water  and  in  the  blood,  at  the  time  the  water  and  blood 
flowed  from  His  pierced  side  (John  ix.  34)>— a  proof  that 
Christ  actually  died. 

7.  And  it  is  the  Spirit  that  beareth  witness.  Of  the 
reality  of  Christ's  death  John  was  certain,  and  he  bore 
witness  of  this  fact  (John  xix.  35),  and  equally  certain  was 
he  that  Jesus  was  the  Messiah.  And  as  John  bore  wit- 
ness, and  his  witness  was  true  (John  xix.  35),  so  now  he 
also  declares  that  the  Holy  Spirit  bearcthwitncss  to  these 
truths,  especially  to  the  fact  that  Jesus  is  the  Christ. 
Because  the  Spirit  is  the  truth.  And  we  can  rely  on 
this  testimony,  for  just  as  Christ  is  the  truth  (John  xiv.  6), 
so  the  Spirit  sent  in  Christ's  name  is  the  truth,  and  is  ever 
applying  the  truth  to  our  minds  and  hearts. 

8.  For  there  are  three  who  bear  witness.  The  words 
in  the  A.  V.  that  immediately  follow, — in  heaven,  the 
Father,  the  ]Vord,  and  the  Holy  Ghost :  and  these  three 
are  one.  A  nd  there  are  three  that  bear  ivitness  in  earth — 
have  rightly  been  omitted  in  the  Revised  Version,  for 
these  words  are  an  interpolation  first  found  in  a  late 
recension  of  the  Latin  Vulgate  after  the  middle  of  the 
fifth  century.  They  are  not  found  in  a  single  Greek  MS. 
earlier  than  the  fourteenth  century,  nor  are  they  known 
by  any  of  the  Greek  and  Latin  Fathers  before  the  middle 
of  the  fifth  century.  Nothing  is  more  certain  in  textual 
criticism  than  the  fact  that  these  words  are  spurious. 
The  Spirit,  and  the  water,  and  the  blood.  Notice  the 
present  tense,  "  there  are  three  who  bear  witness^  The 
Spirit  is  the  Holy  Spirit,  the  zvater  and  the  blood  are  the 
water  and  blood  which  flowed  from  the  pierced  side  of 
our  Saviour,— and  these  may  also  be  regarded  as  a  symbol 
of  the  water  with  which  believers  are  now  baptized,  and 
of  the  blood  which  is  received  in  the  Sacrament  of  the 


326  FIRST  EPISTLE  GENERAL  OF  JOHN.  [v.  9-12. 

Lord's  Supper.  And  the  three  agree  in  one.  They  agree 
in  proving  Jesus  to  be  the  Messiah  who  made  atonement 
for  sin. 

9.  If  we  receive  the  witness  of  men,  the  witness  of 
God  is  greater.  And  therefore  we  ought  to  receive  it  the 
more  wilHngly.  For  the  witness  of  Qod  is  this,  that  he 
hath  borne  witness  concerning  his  5on.  And  therefore 
we  must  beheve  that  Jesus  is  the  Christ,  the  Son  of 
God. 

10.  He  that  believeth  on  the  Son  of  Qod  hath  the 
witness  in  him.  If  we  read  in  /////^instead  of  in  himsc/f, 
this  witness  is  the  Son,  who  abiding  in  us,  bears  witness 
to  our  spirit  through  the  Holy  Spirit  which  He  has 
given  to  us,  and  which  proceedeth  from  the  Father  and 
the  Son.  He  that  believeth  not  God  hath  made  him  a 
liar.  (See  i.  10.)  This  is  confirmed  by  what  follows. 
Because  he  hath  not  believed  in  the  witness  that  God 
hath  borne  concerning  his  Son.  This  witness  is  contin- 
ually given  in  the  preaching  of  the  Gospel. 

11.  And  the  witness  is  this,  that  God  gave  unto  us 
eternal  life.  This  witness  of  God  shows  itself  inwardly 
to  the  believer,  in  the  divine  life  of  which  he  becomes  a 
partaker.  By  this  divine  life  implanted  in  us  we  become 
partakers  of  eternal  life,  which  is  ours  already  in  this  life, 
and  this  life  is  in  his  Son. 

12.  He  that  hath  the  Son  hath  the  life.  If  eternal  life 
has  its  origin  in  the  Son,  and  the  Son  Himself  is  the  life, 
then  it  also  follows  that  he  that  hath  not  the  Son  of  Qod 
hath  not  the  life. 

18.  The  Conclusion. 

13-21.  These  things  have  I  written  unto  you,  that  ye  may  know  that  ye 
have  eternal  Hfe,  even  unto  you  that  believe  on  the  name  of  the  Son  of 
God.  And  this  is  the  boldness  which  we  have  toward  him,  that,  if  we  ask 
anything  according  to  his  will,  he  heareth  us  :  and  if  we  know  that  he 


V.  13-15]  CHAPTER  V.  327 

heareth  us  whatsoever  we  ask,  we  know  that  we  have  the  petitions  which 
we  have  asked  of  him.  If  any  man  see  his  brother  sinning  a  sin  not  unto 
death,  he  shall  ask,  and  God  will  give  him  life  for  them  that  sin  not  unto 
death.  There  is  a  sin  unto  death  :  not  concerning  this  do  I  say  that  he 
should  make  request.  All  unrighteousness  is  sin  :  and  there  is  a  sin  not 
unto  death. 

We  know  that  whosoever  is  begotten  of  God  sinneth  not  ;  but  he  that 
was  begotten  of  God  keepeth  him,  and  the  evil  one  toucheth  him  not. 
We  know  that  we  are  of  God,  and  the  whole  world  lieth  in  the  evil  one. 
And  we  know  that  the  Son  of  God  is  come,  and  hath  given  us  an  under- 
standing, that  we  know  him  that  is  true,  and  we  are  in  him  that  is  true, 
even  in  his  Son  Jesus  Christ.  This  is  the  true  God,  and  eternal  life.  My 
little  children,  guard  yourselves  from  idols. 

This  last  section  naturally  falls  into  four  parts:  (i)  the 
aim  of  the  Epistle  restated  (13);  (2)  confidence  in  prayer 
(14-17);  (3)  assurance  of  Christian  knowledge  (18-20); 
(4)  a  final  warning  (21). 

13.  These  things  have  I  written  unto  you.  It  is  best 
to  refer  these  things  to  the  whole  Epistle,  but  John  may 
have  special  reference  to  the  preceding  section.  That  ye 
may  know  that  ye  have  eternal  life.  This  is  the  special 
aim  of  this  Epistle.  He  aims  to  bring  about  a  living 
consciousness  of  eternal  life  that  our  joy  may  be  com- 
plete (I.  4).  Eveit  unto  you  that  believe  on  the  name  of 
the  Son  of  God.  This  defines  the  character  of  those  to 
whom  this  letter  is  addressed.  Only  such  as  believe  on 
the  Son  of  God  as  the  Christ  and  Saviour  of  the  world 
can  have  eternal  life. 

14.  And  this  is  the  boldness  which  we  have  toward 
him,  that,  if  we  ask  anything  according  to  his  will,  he 
heareth  us.  (See  notes  on  iii.  21.  22.)  In  true  prayer 
we  must  sacrifice  our  own  will  to  God,  that  He  may  give 
us  His  Holy  Spirit.  To  ask  God  according  to  His  zvill  is 
to  ask  /;/  Christ's  name  (John  xiv.  13). 

15.  And  if  we  know  that  he  heareth  us  whatsoever  we 
ask.  Then  it  follows  that  we  know  that  we  have  the 
petitions   which    we   have  asked   of  him.     For  if  God 


328  FIRST  EPISTLE  GENERAL  OF  JOHN.  [v.  16. 

hears  us,  then  we  are  assured  that  our  petitions  are 
granted.  "  Since  he  has  made  God's  will  his  own  will, 
the  believer  has  all  he  truly  seeks  in  immediate  and  pres- 
ent possession  (Mark  xi.  24),  though  the  visible  fulfil- 
ment may  be  delayed  "  (Westcott). 

16.  If  any  man  see  his  brother  sinning  a  sin  not  unto 
death.  By  brotJicr  a  Christian  brother  is  meant.  John 
now  gives  us  an  example  in  how  far  our  confidence  in 
prayer  may  lead  us.  We  are  to  pray  for  one  another, 
even  in  the  case  of  the  most  grievous  sins,  and  he  encour- 
ages every  believer  to  pray  for  his  erring  brother.  He 
shall  ask,  and  God  will  give  him  life  for  them  that  sin 
not  unto  death.  The  thought  is  nearly  the  same  if  we 
accept  the  translation  of  the  margin  of  the  R.  V.,  Jic  shall 
ask  and  shall  give  hivi  life  even  to  than  that  sin  not  unto 
death.  For  it  is  God  who  giveth  true  repentance  and 
faith  to  the  erring  brother,  and  worketh  godly  sorrow,  in 
answer  to  the  prayer  of  faith  here  implied.  There  is  a 
sin  unto  death.  It  is  better  to  translate  a  sin  than  simply 
sin.  John  evidently  had  in  mind  the  saying  of  Christ  as 
recorded  in  Matt.  xii.  31,  32  ;  iii.  28,  29;  Luke  xii.  10, 
and  here  refers  to  the  sin  against  the  Holy  Ghost.  In 
Heb.  vi.  4-6  ;  x.  26,  we  also  have  reference  to  this  same 
specific  offence,  for  which  no  forgiveness  dare  be  expected. 
Not  concerning  this  do  1  say  that  he  should  make 
request.  For  John  remembered  clearly  Christ's  definite 
and  explicit  statement,  that  "  whosoever  shall  blaspheme 
against  the  Holy  Spirit  hath  never  forgiveness,  but  is 
guilty  of  an  eternal  sin  ''  (Matt.  iii.  29).  The  reason  there 
can  be  no  forgiveness  is  not  because  God  is  not  will- 
ing to  forgive,  but  because  he  who  has  committed  this 
sin  will  not  repent.  "  It  is  possible  to  close  the  heart 
against  the  influence  of  God's  Spirit  so  obstinately  and 
persistently   that  repentance  becomes  a  moral    impossi- 


11.  I7.J  CHAPTER   V.  329 

bility "  (Plummer).  Note  that  John  docs  not  forbid 
intercession  even  in  this  case,  but  he  does  not  encour- 
age it. 

17.  All  unrighteousness  is  sin.  Every  breach  of  duty 
is  sin,  and  the  bcHever  must  be  on  his  guard  against 
every  kind  and  form  of  sin,  but  not  every  sin  leads  to 
spiritual  and  eternal  death,  and  there  is  a  sin  not  unto 
death,  of  which  the  believer  through  the  grace  of  God 
repents,  and  receives  forgiveness. 

18.  We  know  that  whosoever  is  begotten  of  God 
sinneth  not.  In  so  far  as  we  abide  in  Christ,  and  allow 
Christ  and  His  Spirit  to  work  in  us,  the  new  man  lives 
unto  God.  (See  notes  on  iii.  6,  and  especially  iii.  9.) 
But  he  that  was  begotten  of  God  keepeth  him  {Jiini- 
scif).  If  we  accept  the  reading  of  the  text,  the  mean- 
ing is  it  kccpctJi  him,  i.  e.  the  new  life  in  God  keeps  him 
from  sin.  According  to  the  margin  the  regenerate  keeps 
himself  from  sin  by  the  power  and  grace  of  God  dwell- 
ing in  him.  And  the  evil  one  toucheth  him  not.  For 
Satan  has  no  power  over  such  a  one.  (See  notes  on  James 
iv.  7  ;  I  Pet.  V.  8.)  HUTIIER  :  "  It  is  true  the  believer  is 
still  tempted  by  the  devil,  just  as  sinful  desires  still  arise 
in  him  ;  but  being  in  his  most  inner  nature  redeemed 
from  the  fellowship  of  sin,  he  suffers  from  these  tempta- 
tions no  injury  to  the  hfe  that  has  come  to  him  from 
God." 

19.  We  know  that  we  are  of  God.  The  believer  is 
conscious  of  his  divine  sonship.  He  can  prove  it  by  the 
work  of  God  in  himself.  There  is  a  sharp  contrast  be- 
tween himself  and  the  world.  And  the  whole  world  lieth 
in  the  evil  one.  And  is  ruled  over  by  Satan,  but  the 
evil  one  has  no  power  over  the  regenerate  who  abides  in 
Christ. 

20.  And  we  know  that  the  Son  of  God  is  come.     The 


33 o  FIRST  EPISTLE  GENERAL  OF  JOHN.  [v.  21. 

truth  of  the  Incarnation  of  the  Son  of  God  is  the  thread 
running  through  this  whole  Epistle.  And  hath  given  us 
an  understanding.  The  Son  of  God  has  given  us  the 
spiritual  sense  of  knowing  the  truth.  That  we  know 
him  that  is  true.  That  is,  the  true  God  who  sent  His 
Son  into  the  world.  And  we  are  in  him  that  is  true, 
even  in  his  Son  Jesus  Christ.  And  believers  are  in  and 
have  fellowship  with  the  true  God,  because  they  Jiave 
felhnvsliip  with  and  are  in  his  Son  Jesus  Christ.  This  is 
the  true  God,  and  eternal  life.  There  has  been  much 
controversy  concerning  the  exact  meaning  of  this  passage, 
the  Arians,  Socinians,  Antitrinitarians,  and  the  German 
Rationalists  maintaining  that  tliis  refers  to  the  Father, 
while  those  opposed  refer  it  to  the  Son,  using  the  passage 
as  a  proof  of  the  divinity  of  the  Son.  But  although  the 
divinity  of  the  Son  does  not  in  any  way  depend  on  this 
passage,  and  though  the  dispute  cannot  be  definitely 
settled  on  grammatical  lines,  it  is  arbitrary  and  contrary 
to  John's  mode  of  thinking,  to  insist  that  the  reference 
is  to  God  the  Father,  although  this  view  is  supported  by 
Luecke,  Neander,  Gerlach,  Duesterdieck,  Brueckner,  Hof- 
mann,  Braune,  Huther,  Alford,  Haupt,  Westcott,  and 
others.  It  is  best  with  Bengel,  Sander,  Besser,  Ebrard, 
Weiss,  Liddon,  Alexander,  Wordsworth,  and  others,  to 
refer  tJiis  to  the  Son,  who  is  "  the  very  God,  and  eternal 
life." 

21.  iJ/)' little  children,  guard  yourselves  from  idols.  A 
most  impressive  conclusion  and  exhortation  on  account 
of  its  brevity.  This  warning  is  evidently  directed  both 
against  literal  idolatry,  with  which  the  believers  of  the 
first  centuries  were  everywhere  surrounded,  as  well  as 
against  spiritual  idolatry,  the  false  mental  ideas  and 
images  of  God  which  the  false  teachers  made  for  them- 
selves of  God.     The  true  God  alone  was  to  be  the  object 


V.  21.]  CHAPTER  V.  331 

of  worship.     An   idol  is    anything  which,  in   our  heart, 
takes  the  place  of  God. 

Collect. 

O  Lord,  we  beseech  Thee  to  keep  Thy  Church  and  Household  con- 
tinually in  Thy  true  religion  ;  that  they  who  do  lean  only  upon  the  hope 
of  Thy  heavenly  grace  may  evermore  be  defended  by  Thy  mighty  power  ; 
through  Jesus  Christ,  Thy  Son,  our  Lord,  Who  liveth  and  reigneth  with 
Thee  and  the  Holy  Ghost,  ever  one  God,  world  without  end.    Amen. 


SPECIAL   INTRODUCTION 


SECOND    EPISTLE    OF    JOHN 


I.  TJie  Author  of  the  Epistle.  There  is  no  reason  why 
we  should  question  the  ApostoHc  authorship  of  this 
Epistle,  because  the  Apostle  John,  in  this  and  in  his 
third  Epistle,  like  Peter  (i  Pet.  v.  i),  describes  him- 
self as  an  "  elder  "  or  "  presbyter."  He  evidently  uses 
this  title  from  a  spirit  of  modesty  and  humility,  instead 
of  the  title  Apostle,  to  describe  his  age  and  his  official 
position.  Those  who  hold  that  another  John,  known  as 
"  John,  the  Presbyter,"  wrote  these  two  Epistles  (as 
maintained  by  Fritzsche,  Bretschneider,  Wieseler,  Cred- 
ner,  Ebrard,  and  others)  have  very  little  foundation  for 
their  theory,  for  it  is  an  open  question  whether  such  a 
"  John,  the  Presbyter,"  other  than  John  the  Apostle, 
ever  had  ati  historical  existence} 

The  external  evidence  in  favor  of  the  Apostle  John 
being  the  author  is  greater  than  we  might  expect  in  the 
case  of  an  Epistle  written  to  a  private  person,  and  so  little 
known  in  the  Early  Church.     The  reference  in  the  Mura- 

'  Lightfoot,  Westcott,  Huther,  and  others  are  willing  to  admit  that  such 
a  person  lived  at  Ephesus  about  this  time,  while  others,  like  Plummer, 
Salmon,  Farrar,  and  Riggenbach,  hold  that  we  cannot  even  prove  the 
historical  existence  of  such  a  person. 

Z3Z 


334  SECOND  EPISTLE  OF  JOHN. 

torian  Canon  (170  A.  D.)  to  "two  Epistles  of  John,"  no 
matter  how  interpreted,  proves  at  least  that  John  was 
supposed  to  have  written  more  than  one  Epistle. 
Irenaeus,  the  disciple  of  Polycarp,  the  disciple  of  John, 
Clement  of  Alexandria  and  the  Alexandrian  school  in 
general  (200-300  A.  D.),  as  well  as  Dionysius  of  Alexan- 
dria,— those  witnesses  who  are  nearest  to  St.  John  in 
time, — all  agree  in  ascribing  the  Second  Epistle  to  John, 
and  seem  to  know  no  other  view.  Origen  knows  the 
two  shorter  Epistles  of  John,  but  states  that  not  all  in 
his  time  admitted  that  they  were  genuine.  After  the 
time  of  Eusebius  the  two  Epistles  were  universally  ac- 
knowledged as  a  part  of  the  Sacred  Canon. 

The  internal  evidence  that  this  Epistle  was  Avritten  by 
the  Apostle  John  is  equally  strong,  (i)  No  possible 
motive,  on  account  of  its  brevity,  can  be  assigned  for  its 
forgery.  A  forger  would  have  written  a  longer  letter. 
(2)  The  very  designation  of  John  as  "the  elder "  is  a 
mark  of  its  genuineness,  for  a  forger  w^ould  have  written, 
"  John  the  Apostle."  (3)  The  writer  of  the  First  Epistle 
of  John  is  also  the  writer  of  the  Second  Epistle,  because 
there  is  a  most  remarkable  resemblance  between  the  two. 
no  less  than  eight  of  the  thirteen  verses  of  the  Second 
Epistle  having  their  parallels  in  the  First  Epistle. 

2.  The  Person  Addressed.  The  Epistle  is  addressed 
"  unto  the  elect  lady  and  her  children."  Some  maintain 
that  by  this  is  meant  some  local  church,  as  in  i  Pet.  v.  13. 
According  to  this  view  the  salutation  in  verse  13  is  a 
greeting  sent  to  one  church  from  another.  Although 
some  great  names  favor  such  an  interpretation  (Calovius, 
Hofmann,  Huther,  Wieseler,  Bishop  Lightfoot,  Weiss, 
Wordsworth,  Salmon,  and  others),  this  is  altogether  too 
mystical.  The  whole  narrative  portion  of  the  Epistle  is 
against  it  (verses  4,   5,   12,  13).     The  Epistle  is  of  the 


SPECIAL  INTRODUCTION. 


335 


same  character  as  the  third  Epistle,  and  that  is  also  ad- 
dressed to  an  individual  (3  John  i). 

The  question  now  arises,  how  shall  we  translate  eklekta 
kiiria  ?  Is  Electa  the  name  of  the  lady,  or  is  it  Kyria, 
or  are  both  descriptive  names  as  in  the  Authorized  and 
Revised  Versions?  It  is  mere  conjecture  to  maintain 
(Cappellus,  Wetstein,  Grotius,  Bishop  Middleton)  that 
this  letter  was  addressed  to  ''  Electa,  the  lady,  and  her 
children,"  and  it  is  also  grammatically  untenable  ;  nor  can 
much  be  said  in  favor  of  the  translation,  "  to  the  elect 
Kyria  and  her  children,"  although  this  has  been  ad- 
vocated by  Athanasius,  Bengel,  De  Wette,  Guericke, 
Credner,  Neander,  Brueckner,  Duesterdieck,  Ebrard, 
Blunt,  Davidson,  Alford,  Luecke,  Cox,  Bishop  Alexander, 
and  others.  It  is  probably  best  to  translate  "unto  the 
elect  lady  and  her  children,"  as  in  the  Revised  Version. 
So  also  Luther,  Braune,  Farrar,  Plummer,  Sadler,  Gloag, 
and  others. 

3.  The  Time  and  Place  of  Writing.  It  is  highly  prob- 
able that  the  Epistle  was  written  at  Ephesus,  at  about 
the  same  time  as  the  First  Epistle.  In  all  probability 
"  the  elect  lady  "  lived  near  Ephesus,  at  least  within  the 
district  over  which  John  had  oversight,  while  at  Ephesus. 

4.  The  Design  and  Contents  of  the  Epistle.  This 
Epistle  shows  the  Apostle  John  to  us  as  the  shepherd  of 
individual  souls.  In  it  we  have  a  glimpse  of  the  every- 
day life  of  the  Christian  home.  We  may  analyze  the 
letter  as  follows : 

I.  Introduction. 

1.  Address  and  greeting  (1-3). 
II.  Body  of  the  Epistle. 

2.  Occasion  of  the  letter  (4). 

3.  Exhortation  to  love  and  obedience  (5,  6). 


336  SECOND  EPISTLE  OF  JOHN. 

4.  Warning  against  false  doctrine  (7-9). 

5.  Warnings  against  false  hospitality  (10,  11). 

III.  Conclusion. 

6.  Final  greetings  (12,  13). 

IV.  Literature.     In  addition  to  the  literature  given  on 

the  Epistle  in  general,  and  on  i  John,  we  would 
recommend  Cox,  Tlic  Private  Letters  of  St. 
Paul  atid  St.  Jo/m,  1 867. 


THE  SECOND  EPISTLE  OF  JOHN. 


I.  Address  and  Greeting. 

1-3.  The  elder  unto  the  elect  lady  and  her  children,  whom  I  love  in 
truth  ;  and  not  I  only,  but  also  all  they  that  know  the  truth  ;  for  the  truth's 
sake  which  abideth  in  us,  and  it  shall  be  with  us  for  ever  :  Grace,  mercy, 
peace  shall  be  with  us,  from  God  the  Father,  and  from  Jesus  Christ,  the 
Son  of  the  Father,  in  truth  and  love. 

I.  The  elder.  The  Apostle  John  in  his  modesty 
styles  himself  tJie  elder  instead  of  tJie  Apostle,  not  only  on 
account  of  his  age,  but  also  on  account  of  his  official  posi- 
tion (i  Pet.  V.  i).  Unto  the  elect  lady  and  her  children. 
The  letter  is  evidently  written  to  an  individual,  but  we  do 
not  know  who  this  lady  was,  or  where  she  lived.  We 
have  no  evidence  that  her  name  was  either  Electa  or  Kyria 
(See  Introduction^  Those  who  interpret  Kyria  {lady)  as 
meaning  a  particular  church,  maintain  that  children  refers 
to  the  members  of  the  church,  but  there  is  no  foundation 
whatever  for  such  a  mystical  interpretation.  John  calls 
the  lady  elect,  because  she  is  a  believer.  (See  notes  on 
I  Pet.  i.  I,  2.)  Whom  I  love.  It  is  best  to  refer  whom  to 
both  mother  and  children.  As  the  pronoun  is  masculine 
we  may  infer  that  the  woman  had  more  sons  than 
daughters.  As  /  is  emphatic,  this  serves  to  bring  out  the 
personal  relation  of  the  Apostle  to  this  Christian  family. 
In  truth.  This  love  is  not  only  true,  but  it  is  real  Chris- 
tian love.  And  not  I  only,  but  also  all  they  that  know 
the  truth.  All  believers  who  know  this  lady  and  her 
children  have  such  genuine  Christian  love  toward  them. 
22  337 


338  SECOND  EPISTLE  OF  JOHN.  [2-4. 

2.  For  the  truth's   sake  which  abideth    in  us.     The 

real  reason  of  this  love  lies  in  the  fact  that  the  truth  as 
revealed  in  Christ  is  in  the  possession  of  those  who  are 
loved  and  of  those  who  love.  And  it  shall  be  with  us 
for  ever.  The  truth  as  revealed  in  Christ  shall  always 
remain  as  objective  truth,  and  they  shall  always  remain 
in  fellowship  with  it. 

3.  Grace,  mercy,  peace  shall  be  with  us,  from  God  the 
Father,  and  from  Jesus  Christ,  the  Son  of  the  Father. 
(Compare  i  Tim.  i.  i  ;  2  Tim.  i.  2.)  This  is  at  once  a 
wish  and  a  declaration.  On  grace  and  peace  see  notes  on 
I  Pet.  i.  2  ;  on  mercy,  i  Pet.  i.  3.  Grace  has  reference  to 
the  sins  of  men,  mercy  to  their  misery.  Bengel  :  "Grace 
removes  guilt  ;  mercy,  unhappiness  ;  and  peace  implies 
continuance  in  grace  and  mercy."  John  lays  special 
stress  on  the  sonship  of  Christ.  In  truth  and  love.  For 
he  who  abides  in  these  becomes  a  partaker  of  grace, 
mercy,  and  peace. 

2.  Occasion  of  the  Letter. 

4.  I  rejoice  greatly  that  I  have  found  certain  of  thy  children  walking  in 
truth,  even  as  we  received  commandment  from  the  Father. 

4.  I  rejoice  greatly  that  I  have  found  certain  of  thy 
children  walking  in  truth.  We  may  infer  that  John  had 
met  some  of  these  children  somewhere,  possibly  in 
Ephesus,  or  in  a  neighboring  town,  most  likely  in  the 
house  of  their  maternal  aunt  (verse  13),  and  those  whom 
he  had  found  were  faithful  Christians.  Even  as  we 
received  commandment  from  the  Father,  through  the 
Son,  that  we  should  walk  in  the  truth. 

3.  Exhortation  to  Love  and  Obedience. 

5,  6.     And  now  I  beseech  thee,  lady,  not  as  though  I  wrote  to  thee  a  new 
commandment,  but  that  which  we  had  from  the  beginning,  that  we  love 


5-7-]  SECOND  EPISTLE  OF  JOHN.  335 

one  another.  And  this  is  love,  that  we  should  walk  after  his  command- 
ments. This  is  the  commandment,  even  as  ye  heard  from  the  beginning, 
that  ye  should  walk  in  it 

5.  And  now.  Since  I  rejoice  that  some  of  thy  children 
are  leading  a  Christian  life.  The  connection  with  verse  4 
is  not  temporal  but  logical.  I  beseech  thee,  lady.  For 
John  seems  to  have  some  anxiety  about  some  of  the 
children  of  the  lady,  who  were  in  danger  from  deceivers. 
Not  as  though  I  wrote  to  thee  a  new  commandment, 
but  that  which  we  had  from  the  beginning.  (See  notes 
on  I  Johnii.  7.)  That  we  love  one  another.  (See  i  John 
iii.  II.) 

6.  And  this  is  love,  that  we  should  walk  after  his 
commandments.  (See  notes  on  i  John  v.  3.)  This  is  the 
commandment,  even  as  ye  heard  from  the  beginning, 
that  ye  should  walk  in  it.  (See  notes  on  i  John  ii.  24  ; 
iii.  II.)  The  keeping  of  God's  commandments  consists  in 
loving  God  and  loving  our  brother.  Love  is  the  best  safe- 
guard  against  error. 


4.  Warnings  against  False  Doctrine. 

7-9.  For  many  deceivers  are  gone  forth  into  the  world,  even  they  that 
confess  not  that  Jesus  Christ  cometh  in  the  flesh.  This  is  the  deceiver  and 
the  antichrist.  Look  to  yourselves,  that  ye  lose  not  the  things  which  we 
have  wrought,  but  that  ye  receive  a  full  reward.  Whosoever  goeth 
onward  and  abideth  not  in  the  teaching  of  Christ,  hath  not  God  :  he  that 
abideth  in  the  teaching,  the  same  hath  both  the  Father  and  the  Son. 

7.  For  many  deceivers.  So  called  because  these  false 
teachers  seek  to  lead  believers  astray  (i  Johnii.  26;  iv.  i). 
Are  gone  forth  into  the  world.  (Compare  i  John  iv.  i.) 
Even  they  that  confess  not  that  Jesus  Christ  cometh  in 
the  flesh.  (See  notes  on  i  John  iv.  2,  3.)  This  is  the 
deceiver  and  the  antichrist.  The  antichrist  of  whom 
they  have  heard.     (See  notes  on  i  John  ii.  18,  22  ;  iv.  3.) 


340  SECOND  EPISTLE  OF  JOHN.  [8-10. 

8.  Look  to  yourselves.  An  earnest  exhortation  to 
guard  against  these  false  teachers.  That  ye  lose  (or 
destroy)    not    the    things    which    we    have     wrought. 

Whether  we  read  we  ox  ye  have  tvroiight,  as  some  ancient 
authorities  do,  the  thought  remains  essentially  the  same. 
By  giving  ear  to  false  teachers  we  may  endanger  the 
very  blessings  of  which  we  have  become  partakers 
through  the  preaching  of  the  Gospel.  But  that  ye 
receive  a  full  reward.  By  remaining  faithful,  they 
would  in  this  life  continue  partakers  of  peace  and  joy, 
and  in  the  life  to  come,  receive  their  full  reward,  even 
eternal  life.  Believers  receive  either  a  full  reward  or 
none  at  all,  nevertheless  there  are  different  degrees  of 
glory. 

9.  Whosoever  goeth  onward  (or  takcth  the  lead). 
That  is,  following  the  spirit  of  these  false  teachers  in 
seeking  what  they  call  a  higher  knowledge,  advances  be- 
yond the  limits  of  Christian  doctrine  {advanced  \.\\\W^Q.xh). 
And  abideth  not  in  the  teaching  of  Christ,  in  His  word, 
and  in  the  truth  which  was  taught  by  Him  and  through 
His  Apostles,  hath  not  Qod.  For  such  a  one  denieth 
the  Son,  and  therefore  hath  not  the  Father  (i  John  ii.  23). 
This  is  expressed  tnore  clearly  by  what  follows  :  He  that 
abideth  in  the  teaching,  the  same  hath  both  the  Father 
and  the  Son.  For  such  a  one  hath  the  Son,  and  he  who 
hath  the  Son,  hath  the  Father  also. 

5.  Warnings  against  False  Hospitality. 

10.  II.  If  anj'  one  cometh  unto  you,  and  bringeth  not  this  teaching, 
receive  him  not  into  your  house,  and  give  him  no  greeting  :  for  he  that 
givethhim  greeting  partaketh  in  his  evil  works. 

10.   If  any  one  cometh  unto  you,  and  bringeth  not  this 
teaching.     If  he  cometh  as  a  brother  or  teacher,  and  is 


11-13.]  SECOND  EPISTLE  OE  JOHN.  341 

not  a  true  believer,  holding  the  doctrine  of  Clirist,  receive 
him  not  into ^^z^r  house,  and  give  him  no   greeting.     A 

warning  against  fellowship  with  false  teachers.  Believers 
are  not  to  receive  hospitably  into  their  houses  such  as 
oppose  the  doctrine  of  Christ,  nor  are  they  to  give  them 
friendly  greetings. 

11.  For  he  that  giveth  him  greeting  partaketh  in  his 
evil  works.  For  such  a  greeting  is  not  merely  an  out- 
ward display  of  politeness,  but  implies  an  intimate  rela- 
tion of  fellowship,  and  that  we  have  sympathy  with  false 
doctrine,  and  with  the  antichristian  spirit.  We  are  not 
only  in  danger  of  being  led  astray  ourselves,  but  by  our 
example  we  injure  the  cause  of  truth,  of  Christ,  of  His 
Church,  and  of  God. 

6.  Final  Greetings. 

12,  13.  Having  many  things  to  write  unto  you,  I  would  not  ivrilc  them 
with  paper  and  ink :  but  I  hope  to  come  unto  you,  and  to  speak  face  to 
face,  that  your  joy  may  be  fulfilled.  The  children  of  thine  elect  sister 
salute  thee. 

12.  Having  many  things  to  write  unto  you,  I  would 

not  tvrite  than  with  paper  and  ink.  The  paper  which 
John  used  evidently  was  papyrus,  the  finer  kind  used  for 
letters.  John  had  many  things  to  say,  not  only  on  this 
subject  of  fellowship  with  false  teachers,  but  on  more 
joyful  topics,  and  now  he  states  why  he  does  not  write 
more  fully  at  this  time.  But  I  hope  to  come  unto  you, 
and  to  speak  face  to  face.  Then  he  will  in  oral  inter- 
course discuss  all  these  things,  and  especially  speak  of  the 
true  fellowship  which  is  with  the  Father  and  with  His 
Son  Jesus  Christ  (i  John  i.  3,  4),  that  your  joy  may  be 
fulfilled.     (See  i  John  i.  4.) 

13.  The  children  of  thine  elect  sister  salute  thee. 
The  children  of  the  sister  of  the  person  to  whom  John 


342  SECOND  EPISTLE  OF  JOHN.  [13. 

was  writing  were  evidently  living  in  Ephesus,  and  it  is 
highly  probable  that  John  was  staying  with  them  in  their 
home,  at  the  time  he  wrote  this  Epistle. 

Collect. 

O  God,  who  restorest  to  the  right  way  them  that  err,  Who  gatherest 
them  that  are  scattered,  and  preservest  them  that  are  gathered  :  Of  Thy 
tender  mercy,  we  beseech  Thee,  pour  upon  Thy  Christian  people  the 
grace  of  Unity,  that,  all  schisms  being  healed.  Thy  flock,  united  totlie 
True  Shepherd  of  Thy  Church,  may  worthily  serve  Thee;  through  Jesus 
Christ  our  Lord,  who  liveth  and  reigneth  with  Thee  and  the  Holy  Ghost, 
ever  one  God,  world  without  end.    Amen. 


SPECIAL  INTRODUCTION 


THIRD    EPISTLE    OF    JOHN. 


1.  TheAiithorship  and  Authenticity  of  the  Epistle.  The 
common  authorship  of  what  are  known  as  the  Second  and 
Third  Epistles  of  John  has  been  universally  admitted. 
The  resemblance  between  them  as  to  form  and  contents 
is  so  close  that  both  must  stand  or  fall  together.  The 
reason  we  have  so  little  external  evidence  in  favor  of  this 
Third  Epistle  is  owing  to  its  brevity,  and  the  private 
character  of  its  contents.  It  is  however  recognized  by 
Dionysius  of  Alexandria,  and  mentioned  by  Origen  and 
Eusebius,  and  after  the  time  of  Eusebius  was  accepted  as 
a  part  of  the  Canon.  But  the  internal  evidence  is  very 
strong.  No  possible  motive  can  be  adduced  for  its  for- 
gery, and  what  has  been  said  of  the  Second  Epistle  may 
equally  be  afifirmed  of  this. 

2.  The  Person  Addressed.  Of  "  Gaius  the  beloved," 
the  person  to  whom  John  writes,  we  know  nothing  save 
what  this  letter  informs  us.  It  is  highly  probable  that 
there  are  at  least  three  persons  of  the  name  of  Gaius, 
mentioned  in  the  New  Testament :  (i)  Gaius  of  Corinth, 
in  whose  house  Paul  wrote  his  Epistle  to  the  Romans 
(Rom.  xvi.  23),  probably  the  same  as  the  one  mentioned 

343 


344  THIRD  EPISTLE  OF  JOHN. 

in  I  Cor.  i.  14 ;  (2)  Gaius  of  Macedonia  (Acts  xix.  29) ; 
and  (3)  Gaius  of  Derbe  (Acts  xx.  4,  5).  It  is  possible, 
but  nothing  more,  that  the  Gaius  of  our  Epistle  may  be 
one  of  these.  From  the  Epistle  we  learn  that  Gaius  was 
a  believer  (verse  2),  greatly  beloved  (verse  i),  leading  a 
model  Christian  life  (verses  3,  4),  noted  for  his  hospitality 
to  Christian  strangers  (verses  5-7),  possibly  some  well-to- 
do  layman  (verse  6),  and  a  prominent  member  of  some 
local  church  (verse  9). 

3.  The  Aim  of  the  Epistle.  From  a  careful  study  of 
this  Epistle  it  seems  that  John  had  written  to  this  church 
of  which  Gaius  was  a  member,  a  letter,  which  now  has  been 
lost,  in  which  he  probably  recommended  certain  travel- 
ling brethren  (verses  9,  10),  whom  the  proud  and  over- 
bearing Diotrephes  would  not  receive,  but  who  it  seems 
were  hospitably  entertained  by  Gaius.  John  hearing  this 
writes  this  letter  to  Gaius  commending  him  for  his  Chris- 
tian hospitality  (verses  5-8),  sending  it  as  it  seems  by  the 
hands  of  the  faithful  Demetrius.  "  In  these  two  short 
occasional  letters  St.  John  provided  two  safeguards  for 
the  Christian  Church.  Heresy  and  schism  are  the  dangers 
to  which  it  is  perpetually  exposed.  St.  John's  condemna- 
tion of  the  spirit  of  heresy  is  recorded  in  the  Second 
Epistle ;  his  condemnation  of  the  spirit  of  schism  in  the 
Third  Epistle  "  (Alexander). 

4.  Time  and  Place  of  Writing.  The  Epistle  was  evi- 
dently written  toward  the  close  of  John's  life,  soon  after 
his  other  two  Epistles,  while  he  was  exercising  his  over- 
sight over  the  churches  during  his  residence  at  Ephesus. 
The  journeys  referred  to  in  his  Second  and  Third  Epistles 
were  evidently  connected  with  his  official  oversight  over 
the  Churches  of  Asia  Minor. 

5.  Contents  of  the  Epistle.  The  contents  can  best  be 
ascertained  by  a  careful  analysis : 


SPECIAL  INTRODUCTION.  345 

I.  Introduction. 

1.  Address  (i). 

II.  Body  of  the  Epistle. 

2.  Personal  Good  Wishes  (2-4). 

3.  Gains  Commended  for  his  Hospitality  (5-8). 

4.  Diotrephcs  Condemned  (9,  lo). 

5.  Exhortation  (i  i). 

6.  Demetrius  Commended  (12). 
III.  Conclusion. 

7.  Final  Greetings  (13,  14). 


THE  THIRD  EPISTLE  OF  JOHN. 


I.  Address. 


I.    The  elder  unto  Gaius  the  beloved,  whom  I  love  in  truth. 

1.  The  elder  (See  2  John  i.)  Unto  Gaius  the  beloved. 
Of  Gaius  nothing  is  known  beyond  what  is  said  in  this 
Epistle.  (See  Introduction.)  Whom  I  love  in  truth.  (See 
2  John  I.) 

2.  Personal  Good  Wishes. 

2-4.  Beloved,  I  pray  that  in  all  things  thou  mayest  prosper  and  be  in 
health,  even  as  thy  soul  prospereth.  For  I  rejoiced  greatly,  when  brethren 
came  and  bare  witness  unto  thy  truth,  even  as  thou  walkest  in  truth. 
Greater  joy  have  I  none  than  this,  to  hear  of  my  children  walking  in  the 
truth. 

2.  Beloved,  I  pray  that  in  all  things  thou  mayest 
prosper  and  be  in  health.  The  Epistle  begins  with  a 
wish  and  a  prayer  to  God  for  the  welfare  of  Gaius  in  all 
external  circumstances,  and  special  stress  is  laid  on  his 
health.  We  need  not  infer  from  this,  however,  that  Gaius 
had  been  sick,  or  was  in  delicate  health.  Even  as  thy 
soul  prospereth.  This  implies  that  Gaius  had  fellowship 
with  Christ  and  the  Father,  and  was  leading  a  most  ex- 
emplary Christian  life.  A  man's  spiritual  prosperity  is 
known  by  his  works. 

3.  For  I  rejoiced  (or  rejoice)  greatly,  when  brethren 
came  and  bare  witness  (or  come  and  bear  witness)  unto 

347 


348  THIRD  EPISTLE  OF  JOHN.  [4-6. 

thy  truth,  even  as  thou  walkest  in  truth.  The  reason 
of  the  Apostle's  joy  is  here  stated.  Travelling  brethren 
have  repeatedly  brought  tidings  of  the  beautiful  Christian 
life  which  Gaius  was  leading, — not  only  in  his  making  a 
true  profession  of  faith  against  all  false  doctrine,  but 
especially  in  his  adorning  his  confession  with  a  true  and 
exemplary  Christian  life. 

4.  Greater  joy  have  I  none  than  this  (or,  tJicse  things) 
to  hear  (or,  that  I  may  hear)  of  my  children  walking  in 
the  truth.  Some  ancient  authorities  read  grace  instead 
oijoy.  Nothing  can  give  greater  joy  to  the  Apostle  than 
to  hear  that  the  members  of  the  churches  {viy  children) 
over  which  he  has  oversight,  are  leading,  both  inwardly 
and  outwardly,  a  truly  Christian  life. 

3.  Gaius  Commended  for  his  Hospitality, 

5-8.  Beloved,  thou  doest  a  faithful  work  in  whatsoever  thou  doest 
toward  them  that  are  brethren  and  strangers  withal  ;  who  bare  witness  to 
thy  love  before  the  church :  whom  thou  wilt  do  well  to  set  forward  on 
their  journey  worthily  of  God  :  because  that  for  the  sake  of  the  Name 
they  went  forth,  taking  nothing  of  the  Gentiles.  We  therefore  ought  to 
welcome  such,  that  we  may  be  fellow-workers  with  the  truth. 

5.  Beloved,  thou  doest  a  faithful  work  in  whatso= 
ever  thou  doest  toward  them  that  are  brethren  and 
strangers  withal.  John  praises  Gaius  for  his  hospitality 
which  he  displayed  to  the  travelling  brethren,— whether 
these  were  evangelists  or  not  we  cannot  decide.  What 
makes  this  ho.spitality  especially  praiseworthy  was  the 
fact  that  these  brethren  Avere  personally  unknown  to 
Gaius,  This  is  very  tersely  expressed  in  Greek,  w^hich 
may  be  translated,  brethren  and  that  too  strangers. 

6.  Who  bear  witness  to  thy  love  before  the  church. 
These  travelling  brethren  gave  their  witness  in  the  pres- 
ence of  the  church  where  John  was  at  the  time  of  his 
writing.     Whom    thou  wilt    do  well  to  set  forward  on 


7-9]  THIRD  EPISTLE  OF  JOHN.  349 

their  journey.  All  such  travelling  brethren.  It  is  not 
necessary  to  insist  that  zvJioni  refers  to  certain  particular 
brethren  \\'ho  had  just  come  from  Gaius,  and  were  return- 
ing to  him  again.  Worthily  of  God.  In  a  manner  Avorthy 
of  God,  whose  servants  they  and  you  are,  with  all  care 
and  love  (LUECKE). 

7.  Because  that  for  the  sal<e  of  the  Name  they  went 
forth.  For  they  have  gone  forth  as  evangelists  or  mis- 
sionaries, for  the  sake  of  the  name  of  Jesus  Christ,  to 
preach  His  Gospel  as  the  Messiah  and  the  Saviour  of  the 
world.  Taking  nothing  of  the  Gentiles.  And  there- 
fore they  need  so  much  the  more  the  assistance  of  the 
brethren  in  all  the  churches.  These  missionaries  v/ould 
not  receive  any  support  from  the  heathen,  "  because 
they  did  not  want  to  build  up  Christ's  work  by  the 
wealth  of  the  heathen  "  (HUTIIER). 

8.  We  therefore  ought  to  welcome  such,  and  enter- 
tain them  hospitably  in  our  Christian  homes,  that  we  may 
be  felIow=workers  with  the  truth.  What  a  glorious 
incentive  to  be  active  in  the  work  of  Inner,  Home,  and 
Foreign  Missions.  Although  not  directly  engaged  in 
Christian  work,  we  may,  by  our  gifts,  become  the  assist- 
ants and  fellow-workers  of  the  missionaries,  and  thus  do 
much  for  the  spread  of  the  kingdom  of  God. 

4.  DiOTREPHES  Condemned. 

9,  10,  I  wrote  somewhat  unto  the  church  :  but  Diotrephes,  who  loveth 
to  have  the  preeminence  among  them,  receiveth  us  not.  Therefore,  if  I 
come,  I  will  bring  to  remembrance  his  works  which  he  doeth,  prating 
against  us  with  wicked  words  :  and  not  content  therewith,  neither  doth 
he  himself  receive  the  brethren,  and  them  that  would  he  forbiddeth,  and 
casteth  them  out  of  the  church. 

9.  I    wrote    somewhat    unto    the    church.      To    the 

church  to  which  Gaius  belonged.     This  letter  (now   lost) 


350  THIRD  EPISTLE  OF  JOHN.  [lo,  II. 

probably  was  a  recommendation  to  the  travelling  mis- 
sionaries, whom  Diotrephes  would  not  receive,  and  it 
may  be  that  he  even  withheld  the  letter.  But  Diotre= 
phes,  who  loveth  to  have  the  preeminence  among 
them,  receiveth  us  not.  This  is  all  we  know  of  Dio- 
trephes. We  cannot  determine  whether  he  was  simply 
a  prominent  layman,  a  deacon,  or  a  presbyter,  —  most 
likely  he  had  an  office  in  the  local  congregation.  The 
Apostle  regards  this  action  on  the  part  of  Diotrephes  as 
a  rejection  of  himself. 

10.  Therefore,  if  I  come,  I  will  bring  to  remembrance 
his  works  which  he  doeth.  John  expects  soon  to  visit 
this  church  and  personally  oppose  the  intrigues  of  Dio- 
trephes. Prating  against  us  with  wicked  words. 
This  shows  the  bitter  spirit  which  actuated  Diotrephes, 
chattering,  talking  nonsense.  And  not  content  there= 
with.  For  he  injured  also  the  brethren.  Neither  doth 
he  himself  receive  the  brethren,  and  them  that  would. 
For  there  were  some  in  the  church  who  were  willing  to 
entertain  the  missionaries,  in  opposition  to  Diotrephes. 
He  forbiddeth,  and  casteth  them  out  of  the  church. 
It  seems  that  Diotrephes,  in  his  arrogance,  went  even  so 
far  as  unjustly  to  expel  from  the  church  those  who 
opposed  his  will. 

5.  Exhortation. 

II.    Beloved,  imitate  not  that  which  is  evil,  but  that  which  is  good.     He 
that  doeth  good  is  of  God  :  he  that  doeth  evil  hath  not  seen  God. 

11.  Beloved,    imitate     not    that    which    is    evil.      As 

illustrated  in  the  case  of  Diotrephes.  But  that  which 
is  good.  As  seen  in  the  Christian  conduct  of  Deme- 
trius (verse  12).  John  applies  the  moral  in  the  form  of 
an  exhortation.  He  that  doeth  good  is  of  God.  Such 
a  one  is  born  of  God,  and  has  the  source   of  his  life  in 


12-14.]  THIRD  EPISTLE  OF  JOHN.  351 

God.     He    that    doeth    evil  hath    not    seen  God.     (See 

I  John  iii.  6.) 

6.  Demetrius  Commended. 

12.  Demetrius  hath  the  witness  of  all  men,  and  of  the  truth  itself  :  yea, 
we  also  bear  witness  ;  and  thou  knowest  that  our  witness  is  true. 

12.  Demetrius  hath  the  witness  of  all  men.  Deme- 
trius was  probably  the  bearer  of  this  letter  to  Gaius,  and 
had  a  good  report  among  all  the  Christians  who  knew 
him.  And  of  the  truth  itself.  Truth  is  here  person- 
ified. A  difficult  passage.  Probably  it  is  best  to  explain 
by  I  John  v.  7,  regarding  triitJi  as  equal  to  the  Spirit  of 
truth,  a  description  of  the  Holy  Ghost.  This  good  re- 
port of  the  conduct  of  Demetrius  was  not  mere  human 
testimony,  but  it  was  also  that  of  the  Spirit  of  truth, 
which  was  in  them.  Others  would  refer  trutJi  to  "  the 
objective  truth  of  God,  which  is  the  divine  rule  of  the 
walk  of  all  believers"  (Alford).  Demetrius  walked 
according  to  this  rule,  and  thus  the  rule  bore  witness  to- 
his  Christian  life.  Yea,  we  also  bear  witness;  and  thou 
knowest  that  our  witness  is  true.  John  now  also 
adds  his  own  personal  testimony,  which  would  have  the 
greatest  weight  with  Gaius. 

7.  Conclusion. 

13,  14.  I  had  many  things  to  write  unto  thee,  but  I  am  unwilling  to 
write  them  to  thee  with  ink  and  pen  :  but  I  hope  shortly  to  see  thee,  and 
we  shall  speak  face  to  face.  Peace  he  unto  thee.  The  friends  salute  thee. 
Salute  the  friends  by  name. 

13.  I  had  many  things  to  write  unto  thee.  The  thought 
is,  I  should  have  much  to  write  in  this  letter,  but  I  am 
unwilling  to  write  them  to  thee  with  ink  and  pen.  In  2 
John    12   the  expression   is   ivith  paper  and  ink. 

14.  But  I  hope  shortly  to  see  thee,  and  we  shall  speak 


352  THIRD  EPISTLE  OF  JOHN.  .  [14. 

face  to  face.  This  is  the  reason  why  he  does  not  deem 
it  necessary  to  write  a  longer  letter.  Oral  intercourse  is 
more  satisfactory.  Peace  be  unto  thee.  (See  notes  on  i 
Pet.  V.  14.)  Pax  interna  conscicnticB,  Pax  fraterna 
amiciticz,  Pax  siiperna  glories.  "  The  internal  peace  of 
conscience,  the  fraternal  peace  of  friendship,  and  the 
heavenly  peace  of  glory."  The  friends  salute  thee. 
John  sends  greetings  from  the  special  friends  of  Gains. 
The  expression  suits  a  purely  private  Epistle.  Salute  the 
friends  by  name.  The  salutation  is  to  each  individual 
separately,  to  the  special  friends  of  St.  John. 

Collect. 

Lord,  we  beseech  Thee  to  keep  Thy  household,  the  Church,  in  contin- 
ual godliness  ;  that  through  Thy  protection  it  may  be  free  from  all  adversi- 
ties, and  devoutly  given  to  serve  Thee  in  good  works,  to  the  glory  of  Thy 
Name  ;  through  Jesus  Christ,  Thy  Son,  our  Lord,  Who  liveth  and  reign- 
eth  with  Thee  and  the  Holy  Ghost,  ever  one  God,  world  without  end 
Amen, 


SPECIAL    INTRODUCTION 


GENERAL  EPISTLE  OF  JUDE. 


I.  The  Author  of  the  Epistle.  The  writer  describes 
himself  as  "a  servant  of  Jesus  Christ,  and  brother  of 
James "  (verse  i).  Some  suppose  that  this  Judas  was 
the  Judas  of  James  mentioned  in  the  Hst  of  the  twelve 
Apostles  (Luke  vi.  i6;  Acts  i.  13),  who  was  also  known 
as  Thaddaeus  (Matt.  x.  3  ;  Mark  iii.  i8).i  But  the  correct 
translation  of  Judas  of  James  cannot  be  tJie  hrotJicr  of 
James,  it  must  be  the  son  of  James,  as  in  the  text  of  the 
Revised  Version.  The  James  of  whom  Judas  was  a 
brother  (Jude  i)  can  be  no  other  than  the  distinguished 
James,  the  Head  of  the  church  at  Jerusalem,  and  this 
James  as  we  have  already  shown  ^  was  not  one  of  the 
twelve,  but  the  brother  of  our  Lord,  a  son  of  Joseph  and 
Mary .3  Judas,  or  Jude,  the  author  of  the  Epistle,  was 
therefore  a  brother  of  our  Lord  (Matt.  xiii.  55;  Mark 
vi.  3).     This  view  was  already  held  by  Clement  of  Alex- 

>  So  already  Tertullian  and  Origen,  and  this  view  is  defended  in  modern 
times  by  Schneckenburger,  Hofmann,  Winer,  Tregelles,  Wordsworth, 
Lange,  Keil,  and  others. 

'^  See  Introduction  to  the  Epistle  of  James. 

3  On  his  real  relationship  to  Jesus  see  pp.  2-5. 

23  353 


354  GENERAL  EPISTLE  OF  JUDE. 

andria,  and  in  modern  times  has  been  adopted  by  Bleek, 
Credner,  Brueckner,  Wiesinger,  Spitta,  Alford,  Farrar, 
Lumby,  Plummer,  Gloag,  Salmon,  and  others.  There  is 
no  writer  in  the  New  Testament  of  whose  Hfe  and  char- 
acter we  know  so  Httle.  A  younger  brother  of  our  Lord, 
Jude  did  not  beheve  on  Him  until  after  Christ's  resurrec- 
tion (John  vii.  5),  converted  possibly  by  His  appearance 
to  James  (i  Cor.  xv.  7),  or  at  the  manifestation  of  Christ 
to  five  hundred  brethren  at  once  (i  Cor.  xv.  6).  The  tradi- 
tionary accounts  of  Jude  are  very  uncertain.  The  inter- 
esting story  told  by  Hegesippus,  preserved  by  Eusebius 
(HI.  18-20),  that  two  grandchildren  of  Jude  who  "after 
the  flesh  was  called  the  brother  of  the  Lord  "  were  ac- 
cused and  brought  before  Domitian,  agrees  with  the 
statement  of  Paul  that  the  brethren  of  our  Lord  were 
married  (i  Cor.  ix.  5). 

2.  TJic  Authenticity  of  the  Epistle.  The  external  evi- 
dence is  greater  than  might  be  expected  in  the  case  of  so 
short  an  Epistle.  The  first  mention  of  it  is  in  the  Mura- 
torian  Canon  (170  A.  D.),  and  Clement  of  Alexandria 
(190  A.  D.)  directly  refers  to  it  by  name  in  several  of 
his  works;  Tertullian  quotes  it  (about  210  A.  D.),  and 
Origen  a  few  years  later  speaks  of  Jude  as  having  written 
an  Epistle  "  of  few  lines  indeed,  but  full  of  mighty  words 
of  heavenly  wisdom."  And  though  Eusebius  (325  A.  D.) 
places  it  among  the  books  spoken  against,  he  remarks 
that  it  was  "  well  known  and  widely  acknowledged." 
After  the  time  of  Eusebius  the  Epistle  of  Jude  was 
universally  accepted  as  genuine  and  acknowledged  as 
canonical. 

Two  objections,  drawn  from  internal  evidence,  have 
been  made  against  its  genuineness  and  authenticity.  The 
Tuebingen  School  represented  by  Baur,  Schwelger,  Holtz- 
mann,  Lipsius,  and  others,  maintain  that  from  verse  17, 


SPECIAL  introduction: 


355 


"  remember  ye  the  words  which  have  been  spoken  before 
by  the  Apostles,"  we  may  infer  that  this  Epistle  belongs 
to  post-Apostolic  times.  But  all  that  we  can  infer  from 
this  passage  is  (i)  that  the  writer  here  distinguishes  him- 
self from  the  Apostles,  and  (2)  that  he  takes  it  for  granted 
that  his  readers  had  heard  the  preaching  of  some  of  the 
Apostles.  Another  objection  made  against  the  genuine- 
ness of  this  Epistle  by  some  is,  that  there  are  too  many 
apocryphal  and  legendary  references  in  this  Epistle,  more, 
indeed,  than  in  all  the  writings  of  the  N.  T.  put  together, 
and  that  such  apocryphal  references  are  inconsistent  with 
the  idea  of  inspiration.  But  the  question  arises,  Are 
these  references  to  apocryphal  legends  or  to  Jewish  tra- 
ditions ?  May  not  the  Apocryphal  Books,  which  some 
maintain  that  Jude  used,  like  "  The  Assumption  of  Moses  " 
and  "  The  Book  of  Enoch,"  as  well  as  the  statements  of 
Jude,  be  based  upon  the  same  Jewish  traditions  ?  It  is 
highly  probable  that  Jude,  in  referring  to  the  contention 
of  Michael  with  the  devil  concerning  the  body  of  Moses 
and  to  the  prophecy  of  Enoch,  alludes  to  certain  true 
facts,  handed  down  by  Jewish  tradition,  well  known  and 
accepted,  but  not  recorded  in  the  Old  Testament.  This 
ought  not  to  surprise  us,  for  Paul  also  gives  us  some  facts 
in  the  history  of  Moses,  not  recorded  in  the  Book  of 
Exodus  (2  Tim.  iii.  8).  Because  Jude  refers  to  these 
events,  it  does  not  follow  that  he  quotes  from  the  two 
apocryphal  books  already  mentioned,  which  may  already 
have  existed  in  the  time  of  Christ,  although  even  this  is 
questioned  by  some.^  These  references,  no  matter  what 
the  true  solution  may  be,  at  least,  furnish  no  objection  to 
the  genuineness  of  this  Epistle,  and  the  book  has  been 
accepted  as  genuine  by  such  eminent  writers  as    Bleek, 

1  For  a  fuller  discussion,  see  Commentary. 


356  GENERAL  EPISTLE  OF  JUDE. 

De  Wette,^  Wiesinger,  Huther,  Fronmueller,  Keil,  Alford, 
Farrar,  Salmon,  Gloag,  Wordsworth,  Lumby,  Plummer, 
Plumptre,  and  others. 

3.  TJie  Persons  Addressed.  A  careful  study  of  the 
Epistle  shows  that  the  letter  is  evidently  addressed  to 
Christian  Jews  who  are  familiar  with  Old  Testament 
Scriptures  and  Jewish  traditions.  As  the  allusions  are  all 
Jewish,  some  have  thought  that  the  Epistle  must  have 
been  addressed  to  some  church  or  churches  in  Palestine, 
or  to  some  particular  district  of  the  Diaspora,  in  which 
nearly  all  the  church  members  were  converted  Jews.  But 
this  question  cannot  be  positively  decided. 

4.  The  Aim  of  the  Epistle.  The  immediate  design  of 
the  Epistle  is  stated  in  verses  3  and  4  to  be  the  confirma- 
tion of  believers  in  the  faith,  and  the  encouragement  of 
them  to  stand  up  for  the  faith  in  opposition  to  ungodly 
men,  who  by  their  immoral  lives  and  false  teaching  were 
seeking  to  corrupt  the  Church. 

5.  Relation  of  the  Epistle  of  Jude  to  2  Peter.  A  care- 
fnl  comparison  of  the  two  Epistles  seems  to  establish  the 
fact  that  2  Peter  was  written  first.  Peter  speaks  prophet- 
ically of  the  false  teachers  who  shall  privily  bring  in  here- 
sies. The  future  aspect  of  these  coming  heresies  seems 
most  strongly  emphasized  (2  Pet.  ii.  1-3  ;  iii.  1-4).  Jude, 
on  the  other  hand,  refers  to  these  false  teachers  as  already 
present,  and  describes  their  teaching  and  its  effects  (Jude 
4,  12,  17,  18).  If  we  look  at  the  characters  portrayed  in 
the  two  Epistles,  the  view  that  this  Epistle  was  written  the 
later  of  the  two  receives  additional  confirmation.  For  in 
this  Epistle  of  Jude  the  picture  has  become  much  darker, 

'  De  Wette,  who  by  no  means  can  be  regarded  as  conservative,  says : 
"No  important  objection  to  the  genuineness  of  this  Epistle  can  be  made 
good.  .  .  .  The  Epistle  is  the  less  open  to  suspicion,  as  the  author 
does  not  distinctly  claim  to  be  an  Apostle,  nor  can  a  pretext  for  forgery  be 
discerned." 


SPECIAL  INTRODUCTION.  3^7 

his  illustrations  are  even  stronger  and  bolder  than  those 
of  Peter,  for  the  times  were  grown  more  evil,  and  the  re- 
sults of  these  licentious  practices  and  heretical  doctrines 
were  already  seen  (Jude  4,  8,  12,  16,  19).  On  account  of 
the  remarkable  resemblance  between  2  Pet.  ii.  i — iii.  3  and 
Jude  4-18,  some  have  maintained  that  Jude  must  have 
made  use  of  2  Peter,  while  still  others  advocate  the  theory 
that  Peter  wrote  later  than  Jude,  and  made  use  of  his 
Epistle.  But  although  there  is  such  a  great  resemblance, 
the  points  of  difference  are  so  great,  that  it  is  highly 
probable  that  Peter  and  Jude -wrote  independently  of 
each  other.^ 

6.  Time  and  Place  of  Writing.  The  relation  of  this 
Epistle  to  2  Peter  determines  its  date.  If  we  accept  the 
view,  which  is  most  probable,  that  it  was  written  after 
2  Peter,  then  it  must  have  been  composed  after  64  A.  D., 
the  most  probable  date  of  Peter's  martyrdom.  It  is  also 
clear  from  internal  evidence  that  the  Epistle  was  written 
before  the  destruction  of  Jerusalem  in  70  A.  D.,  for  if 
Jude  had  written  later,  he  would  not  have  omitted  refer- 
ence to  this  fearful  example  of  divine  judgment.  We 
may  therefore  conclude  that  the  Epistle  was  written  be- 
tween 65  and  68  A.  D. 

We  have  no  means  for  deciding  the  place  of  composi- 
tion. Most  commentators  favor  Palestine,  and  on  account 
of  the  Jewish  tone  of  the  Epistle,  even  Jerusalem  itself 
has  been  suggested. 

7.  TJie  Contents  of  the  Epistle.  The  contents  and 
arrangement  of  the  Epistle  can  best  be  shown  by  the 
following  analysis : 

I.  Introduction. 

I.  Address  and  Salutation  (i,  2). 

1  See  a  full  discussion  of  this  subject  in  Special  Introduction  to  2  Peter. 


358  GENERAL  EPISTLE  OF  JUDE. 

II.  Body  of  the  Epistle. 

2.  Reason  for  Writing  (3,  4). 

3.  Three  Examples  of  the  Punitive  Justice  of  God 

(5-7).  _ 

4.  Description  of  the  Sin  of  these    False  Teachers 

(8-16).  _ 

5.  Final  Exhortations  to  his  Readers  (17-23). 
III.  Conclusion. 

6.  Doxology  (24,  25). 

8.  Select  Literature.  In  addition  to  the  Literature 
given  on  the  General  Epistles,  and  on  i  and  2  Peter,  we 
will  call  attention  to 

Gardiner,  Commentary  on  the  Epistle  of  Jiide,  1856. 
Hofmann,  Die  Brief e  Petri,  Jndii,  nnd  Jakobi,  1876. 
Philippi,  F.,  Das  Buck  HenoeJi,  etc.,  Stuttgart,  I 
Schodde,  The  Book  of  Enoch,  AwdovQV,  1882. 


THE  GENERAL  EPISTLE  OF  JUDE. 


I.  Address  and  Salutation. 

I,  2.  Judas,  a  servant  of  Jesus  Christ,  and  brother  of  James,  to  them  that 
are  called,  beloved  in  God  the  Father,  and  kept  for  Jesus  Christ  :  Mercy 
unto  you  and  peace  and  love  be  multiplied. 

I.  Judas.     The  same   as   Jude.     Not    Judas   Iscariot, 

nor  J  udas  the  son  of  James,  who  was  also  called  Thaddaeus 

(Matt.  X.  3  ;  Mark  iii.  i8),  but  a  younger  brother  of  our 

Lord,  a  son  of  Joseph  and  Mary.     (See  Introduction^     A 

servant   {bondservant^  of  Jesus  Christ.      (See  notes  on 

James  i.  i  ;  2  Pet.  i.  i.)     And  brother  of  James.     Of  that 

James  who  was  the  brother  of   our  Lord,  who  wrote  the 

Epistle  that  bears  his  name,  and  who  was  at  the  head  of 

the  church  at  Jerusalem.     It  was  no  doubt  for  modesty's 

sake  that  Jude  does  not  call   himself  "  a  brother  of  the 

Lord,"  and  by  describing  himself  as  "  a  brother  of  James," 

his  readers  knew  who  it  was  that  wrote  the  letter,  for  it 

is  very  likely  that  it  was   destined  for  the  same  Jewish 

Christian   churches    to    whom   James  had  written  some 

twenty   years  before.     To  them   that  are    called.     This 

describes  the  readers  of  this   Epistle  as  not  only  having 

heard  the  Gospel,  but  as  having  received   it  and  become 

true  believers  in  Christ,     The  word  called  is  the  principal 

word  in  the  sentence,  the  literal  translation  being,  to  tliein 

that  are   beloved  in  God  the  Father,  and  kept  for  Jesus 

Christ,  being  called.     Beloved  in  God  the  Father.     We 

must  read  beloved  instead  of  sanctified  as  in  A.  V.     We 

359 


360  GENERAL  EPISTLE  OF  JUDE.  [2,3. 

are  not  to  interpret  beloved  by  God,  but  the  believers  are 
the  objects  of  the  writer's  love,  in  God  who  is  tJie  Father 
of  Jesus  Christ.  And  kept  for  Jesus  Christ.  In  order 
to  be  His  forever.  Jude  conceives  his  readers  to  have 
been  preserved  from  falling  away  from  Christ  up  to  that 
very  time.  WORDSWORTH  :  "  The  evil  angels  are  pre- 
served or  kept  for  judgment  (2  Pet.  ii.  4)  ;  the  heavens 
are  preserved  or  kept  for  fire  (2  Pet.  iii.  7)  ;  but  ye  are 
preserved  and  kept  for  Jesus  Christ,  and  there  is  an  ever- 
lasting inheritance  preserved  or  kept  in  heaven  for  you 
(i  Pet.  i.  4)." 

2.  Mercy  unto  you.  Mercy  is  God's  grace  as  displayed 
towards  the  miserable.  (See  2  John  3.)  And  peace  and 
love  be  multiplied.  (See  notes  on  i  Pet.  i.  2.)  Peace  is 
the  condition  which  follows  the  acceptance  of  the  grace 
of  God.  It  is  best  to  refer  love  to  the  love  of  God  as 
manifested  to  believers,  rather  than  to  active  love  on  the 
part  of  the  believer. 

2.  Reason  for  Writing. 

3,  4.  Beloved,  while  I  was  giving  all  diligence  to  write  unto  you  of  our 
common  salvation,  I  was  constrained  to  write  unto  you  exhorting  you  to 
contend  earnestly  for  the  faith  which  was  once  for  all  delivered  unto  the 
saints.  For  there  are  certain  men  crept  in  privily,  even  they  who  were  of 
old  set  forth  unto  this  condemnation,  ungodly  men,  turning  the  grace  of 
our  God  into  lasciviousness,  and  denying  our  only  Master  and  Lord,  Jesus 
Christ. 

3.  Beloved,  while  I  was  giving  all  diligence  to  write 
unto  you  of  our  common  salvation,  I  was  constrained  to 
write  unto  you  exhorting  you.  This  states  on  what 
subject  Jude  had  been  anxious  to  write  when  the  appear- 
ance of  certain  ungodly  men  (verse  4),  inwardly  constrained 
him  to  write  such  an  exhortative  Epistle  as  the  present. 
To  contend  earnestly  for  the  faith.  Bengel  :  "  Our 
duty  is  twofold,  to  fight  vigorously  for  the  faith  against 


4-]  GENERAL  EPISTLE  OF  JUDE.  361 

its  foes,  and  to  build  ourselves  up  in  the  faith  (verse  20)." 
By  fail h  is  here  meant  that  which  is  believed  by  Chris- 
tians, the  objective  contents  of  faith.  Which  was  once 
for  all  delivered  unto  the  saints.  By  the  preaching  of  the 
Apostles.  C;/^^/*:;^  «// makes  emphatic  the  fact  that  no 
other  faith  or  Gospel  will  be  given  (Gal.  i.  7,  8).  Every 
doctrine  which  can  be  shown  that  it  is  not  in  God's  Word 
is  new,  and  anything  nciu  which  is  contrary  to  the  teach- 
ing of  the  Word  of  God  is  false. 

4.  For  there  are  certain  men  crept  in  privily.  On 
this  verse  compare  notes  on  2  Pet.  ii.  1-3.  In  Peter  we 
have  a  prophecy  that  such  ungodly  men  shall  arise,  and 
here  we  have  already  its  fulfilment.  We  need  not  insist 
that  these  false  teachers  purposely  crept  in  from  with- 
out, but  stress  is  laid  on  the  fact  that  they  ought  not  to 
belong  to  the  Church,  because  their  views  and  teaching 
are  utterly  opposed  to  the  truths  of  the  Gospel.  Even 
they  who  were  of  old  set  forth  unto  this  condemnation. 
So  notorious  is  the  wickedness  of  these  men,  that  Jude 
sees  their  punishment  as  most  certain,  and  as  having 
long  since  been  described  in  the  Word  of  God.  Some 
think  the  reference  is  to  the  warnings  given  in  the 
Epistles  of  Paul  and  2  Peter,  but  it  is  best  to  include 
also  the  prophecies  and  types  of  the  Old  Testament. 
Wordsworth  :  ''  The  doom  which  they  would  incur 
had  been  set  forth  beforehand  and  visibly  displayed  in  the 
punishment  of  the  Israelites  (verse  5),  and  in  that  of  the 
rebel  angels  (verse  6),  and  had  been  graven  indelibly  in 
letters  of  fire  on  the  soil  of  Sodom  and  Gomorrah 
(verse  7).  Since  God  is  unchangeably  just  and  holy,  all 
who  sin  after  the  manner  of  those  who  have  been  thus 
punished,  must  look  for  like  punishment  to  theirs." 
Ungodly  men.  In  what  two  forms  this  ungodliness 
manifested  itself  is  specially  brought  out  in  what  follows. 


362  GENERAL  EPISTLE  OF  JUDE.  [5. 

Turning   the    grace    of    our    God    into    lasciviousness. 

Instead  of  using  the  grace  of  God  offered  to  them  in  the 
Gospel  and  in  baptism,  as  an  incentive  to  holiness,  they 
use  their  Christian  liberty  for  an  occasion  to  the  flesh 
(Gal.  V,  13),  as  a  cloke  of  maliciousness  and  wantonness 
(i  Pet.  ii.  16;  Jude  19).  And  denying  our  only  flaster 
and  Lord,  Jesus  Christ.  It  is  best  to  regard  our  only 
'Master  a  designation  given  to  Christ.  (See  notes  on  2 
Pet.  ii.  I.)  Some  as  in  the  margin  of  the  R.  V.  wrongly 
refer  it  to  God  the  Father,  translating  denying  the  only 
Master,  and  our  Lord  Jesus  Christ.  This  denial  of  Christ 
was  both  doctrinal  and  practical,  although  it  is  most 
likely  that  Jude  had  in  mind  especially  their  practical 
denial  of  Christ. 

3.  Three  Examples  of  the   Punitive  Justice   of 

God. 

5-7.  Now  I  desire  to  put  you  in  remembrance,  though  ye  know  all 
things  once  for  all,  how  that  the  Lord,  having  saved  a  people  out  of  the 
land  of  Egypt,  afterward  destroyed  them  that  believed  not.  And  angels 
which  kept  not  their  own  principality,  but  left  their  proper  habitation,  he 
hath  kept  in  everlasting  bonds  under  darkness  unto  the  judgment  of  the 
great  day.  Even  as  Sodom  and  Gomorrah,  and  the  cities  about  them,  hav- 
ing in  like  manner  with  these  given  themselves  over  to  fornication,  and 
gone  after  strange  flesh,  are  set  forth  as  an  example,  suffering  the  punish- 
ment of  eternal  fire. 

5.  Now  I  desire  to  put  you  in  remembrance,     (Com- 
pare 2  Pet.  1.  12.)     Though  you    know  all  things  once 

for  all.  For  everything  that  pertains  to  your  salvation 
has  been  taught  you,  and  you  need  no  new  instruction. 
How  that  the  Lord,  having  saved  a  people  out  of  the 
land  of  Egypt.  By  the  Lord  is  meant  God,  and  it  was 
the  people  of  Israel  that  the  Lord  saved  at  the  time  of 
the  Exodus  from  Egypt.  If  we  accept  the  rtdid'mg  Jesus 
as  many  very  ancient  authorities  read,  then  "  Jude  here 


6.]  GENERAL  EPISTLE  OF  JUDE.  363 

would  speak  from  the  same  point  of  view  as  Paul  does 
in  I  Cor.  x.  4  (see  also  i  Pet.  i.  1 1),  according  to  which 
all  the  acts  of  divine  revelation  are  done  by  the  instru- 
mentality of  Christ,  as  the  eternal  Son  and  revealer  of 
God  "  (Huther).  Afterward  destroyed  them  that 
believed  not.  Instead  of  afterward  the  Greek  is  tJie 
second  time.  The  reference  is  to  what  befell  the  unbe- 
lieving in  the  wilderness  after  the  deliverance  from 
Egypt.  Wordsworth  :  "  T\\(i  first  thing  that  God  did 
was  to  deliver  them  ;  the  seeond  thing  was  to  destroy  them. 
So  soon  did  destruction  follow  deliverance,  even  of  His 
own  people.  Let  this  be  a  warning  to  these  false  teach- 
ers, and  to  you."  In  the  parallel  passage  in  2  Pet.  ii.  5, 
instead  of  this  example,  the  deluge  is  named. 

6.  And  angels  which  kept  not  their  own  principality. 
The  second  example  is  taken  from  the  angelic  world. 
(See  notes  on  the  parallel  passage  2  Pet.  ii.  4.)  The  ref- 
erence is  to  the  fall  of  Satan  and  his  angels  at  the 
beginning  (John  viii.  44  ;  Matt.  xxv.  41).  They  kept  not 
their  original  condition  of  innocence  and  holiness,  and 
the  dominion  Avhich  originally  belonged  to  them,  but  left 
their  proper  habitation.  This  habitation  was  the  glorious 
dwelling-place  assigned  to  them  by  their  Creator.  In- 
stead of  administering  their  duties  as  angels  of  God,  they 
forsook  their  heavenly  abode,  by  their  own  voluntary  act 
of  sin,  being  seduced  by  their  Prince  and  Leader,  who 
was  Satan  himself.  The  fall  of  the  angels  is  here  de- 
clared to  be  due  to  their  own  deliberate  will  and  act. 
The  cause  of  Satan's  fall  was  pride  (i  Tim.  iii.  6),  and 
no  doubt  this  also  was  the  impelling  cause  of  the  fall  of 
these  evil  angels.  He  hath  kept  in  everlasting  bonds 
under  darkness  unto  the  judgment  of  the  great  day. 
This  keeping  is  a  reservation  unto  the  punishment  in 
store  for  them  on  the  day  of  judgment.     The  mode  of 


364  GENERAL  EPISTLE  OF  JUDE.  [7. 

retention  is  more  precisely  defined  by  the  two  statements, 
— (i)  ill  everlasting  bonds,  for  these  chains  are  eternal,  and 
cannot  be  broken  ;  and  (2)  under  darkness,  for  their  real 
place  to  which  they  rightly  belong  is  in  the  lowest  part 
of  Hades,  in  the  fore-hell,  where  they  are  committed  *'to 
pits  of  darkness  "  (2  Pet.  ii.  4).  Because  of  the  state- 
ment in  Eph.  ii.  2  ;  vi.  12  ;  2  Cor.  iv.  4,  many  of  the  Early 
Fathers  maintained  that  Satan  and  his  evil  angels  have 
now  their  abode  in  the  darkness  of  the  air  near  this  earth 
of  ours, — but  of  this  we  have  no  proof.  They  may  well 
be  said  to  be  chained,  because  they  are  forever  restrained 
from  recovering  the  glory  and  happiness  which  they  once 
possessed.  The  chains  of  darkness  of  which  Peter  and 
Jude  speak,  and  to  which  Satan  and  his  angels  are  con- 
fined and  kept  unto  the  day  of  judgment,  "  are  of  such 
power  as  to  restrain  them  from  ever  recovering  their 
place  in  the  regions  of  light,  but  not  such  as  to  prevent 
them  from  exercising  great  power  over  sinful  persons  in 
this  world.  ,  .  .  And  though  their  chain  now  permits 
them  to  visit  this  earth,  yet  they  always  carry  that  chain 
with  them,  and  are  restrained  from  injuring  God's  serv- 
ants "  (Wordsworth). 

7.  Even  as  Sodom  and  Gomorrah.  This  is  the  third 
example  of  judgment.  (See  notes  on  2  Pet.  ii.  6.)  And 
the  cities  about  them.  Admah  and  Zeboiim  (Deut.  xxix. 
23).  Having  in  like  manner  with  these  given  them= 
selves  over  to  fornication.  With  these  evidently  refers 
to  the  inhabitants  of  Sodom  and  Gomorrah.  The 
thought  is  the  inhabitants  of  these  ybwr  cities  of  the  plain 
were  all  guilty  of  the  same  abominable  crime  narrated  in 
Gen.  xix.  To  refer  with  these  to  the  angels  spoken  of  in 
verse  6  is  utterly  unwarranted,  and  with  this  interpretation 
is  joined  the  monstrous  idea  that  there  is  here  a  reference 
to  an  intermarriage  between  evil  angels  and  the  daughters 


7-]  GENERAL  EPISTLE  OF  JUDE.  365 

of  men,  and  that  both  Peter  and  Jude  refer  to  the  narra- 
tive given  in  Gen.  vi.  2.  But  the  sons  of  God  there 
spoken  of  were  the  Sethites,  and  the  daughters  of  men 
were  the  daughters  of  the  Cainites.  Bengcl,  Words- 
worth, and  a  few  others  refer  xvitJi  these  to  the  false 
teachers  spoken  of  in  verse  8.  If  this  interpretation 
should  be  accepted,  which  seems  however  to  be  forced, 
then  the  thought  is,  that  the  sins  of  the  four  cities  of  the 
plain  were  of  the  same  character  as  those  of  these  false 
teachers.  And  gone  after  strange  flesh.  The  reference 
is  to  the  abominable  sins  of  the  Sodomites.  Are  set 
forth  as  an  example,  suffering  the  punishment  of  eternal 
fire.  This  translation  is  to  be  preferred  to  that  of  the 
margin  of  the  R.  V.,  set  forth  as  an  example  of  eternal 
fire,  suffering  pnnisJmtent,  although  there  is  not  much 
difference  in  thought.  The  fire  by  which  these  cities 
were  destroyed  is  a  figure  of  eternal  fire.  Their  destruc- 
tion is  set  forth  as  an  example  of  that  punishment  which 
awaits  the  ungodly,  and  which  is  everlasting.  The  Dead 
Sea  is  to  this  day  a  testimony  of  their  punishment.  The 
thought  is  well  expressed  by  WORDSWORTH  :  "  As  Sodom 
and  Gomorrah  suffer  the  vengeance  of  a  fire  that  con- 
sumed them  finally,  so  that  that  they  will  never  be  re- 
stored, so  the  bodies  and  souls  of  the  wicked  will  suffer, 
as  long  as  they  are  capable  of  sufTering  ;  which,  since 
they  are  immortal,  will  \>&  forever.''  (On  the  doctrine  of 
Everlasting  Punishment,  see  pp.  165,  187-191.) 

4.  Description  of  the  Sin  of  these  False 
Teachers. 

8-16.  Yet  in  like  manner  these  also  in  their  dreamings  defile  the  flesh, 
and  set  at  nought  dominion,  and  rail  at  dignities.  But  Michael  the  arch- 
angel, when  contending  with  the  devil  he  disputed  about  the  body  of 
Moses,  durst  not  bring  against  him  a  railing  judgement,  but  said,  The  Lord 


366  GENERAL  EPISTLE  OF  JUDE.  [8,9. 

rebuke  thee.  But  these  rail  at  whatsoever  things  they  know  not :  and 
what  they  understand  naturally,  like  the  creatures  without  reason,  in  these 
things  are  they  destroyed.  Woe  unto  them  !  for  they  went  in  the  way  of 
Cain,  and  ran  riotously  in  the  error  of  Balaam  for  hire,  and  perished  in  the 
gainsaying  of  Korah.  These  are  they  who  are  hidden  rocks  in  your  love- 
feasts  when  they  feast  with  you,  shepherds  that  without  fear  feed  them- 
selves ;  clouds  without  water,  carried  along  by  winds  ;  autumn  trees  with- 
out fruit,  twice  dead,  plucked  up  by  the  roots  ;  wild  waves  of  the  sea, 
foaming  out  their  own  shame  ;  wandering  stars,  for  whom  the  blackness 
of  darkness  hath  been  reserved  for  ever.  And  to  these  also  Enoch,  the 
seventh  from  Adam,  prophesied,  saying,  Behold,  the  Lord  came  with  ten 
thousands  of  his  holy  ones,  to  execute  judgement  upon  all,  and  to  convict 
all  the  ungodly  of  all  their  works  of  ungodliness  which  they  have  ungodly 
wrought,  and  of  all  the  hard  things  which  ungodly  sinners  have  spoken 
against  him.  These  are  murmurers,  complainers,  walking  after  their  lusts 
(and  their  mouth  speaketh  great  swelling  wonls),  shewing  respect  of  per- 
sons for  the  sake  of  advantage. 

8,  Yet  in  like  manner  these  also.  In  spite  of  these 
examples  of  judgment  and  punishment,  these  false 
teachers  of  verse  4  actually  commit  the  same  abominable 
sins  as  did  the  Sodomites.  In  their  dreamings.  These 
men  are  not  in  their  sober  mind,  their  soul  is  controlled 
and  dominated  by  their  sensual  lusts, — they  are  as  in  a 
dream,  deaf  to  the  truths  and  warnings  of  the  Word  of 
God.  Defile  the  flesh.  With  the  filthy  lusts,  into  which 
they  are  led  by  the  denial  of  Christ  as  their  Lord  and 
Master  (verse  4).  And  set  at  nought  dominion,  and  rail 
at  dignities  (^glories).  Sensuality  and  lawlessness  are 
joined  together  in  the  same- manner  by  Peter  (2  Pet.  ii. 
10).  They  despise  not  only  their  "  Master  and  Lord, 
Jesus  Christ  "  (verse  4),  but  every  form  of  authority, 
human  and  divine.  They  even  went  so  far  as  to  revile 
\.h.Q  dignities  or  glories  i\\?it  surround  the  throne  of  God, 
1.  e.  the  good  angels,  who  are  the  agents  of  God  in  the 
government  of  the  world,  and  the  ministering  servants  of 
the  heirs  of  salvation  (Heb.  i.  14).  (See  notes  on  2  Pet. 
ii.  10,  II.) 

9.  But  Michael  the  archangel.     As  Gabriel,  in  Script- 


9-]  GENERAL  EPISTLE  OF  JUDE.  367 

ure,  represents  the  ministration  of  the  good  angels  to- 
wards man  (Dan.  viii.  13;  ix.  21;  Luke  i.  19,  26),  so 
Michael  is  the  leader  of  the  good  angels  in  their  conflict 
with  the  power  of  Satan  (Dan.  x.  13,  21  ;  Jicrc  and  Rev. 
xii.  7).  In  the  O.  T.,  Michael  is  the  guardian  of  the 
Jewish  people  in  their  conflict  with  heathenism,  and  in 
the  N.  T.  he  is  represented  as  fighting  against  Satan  and 
his  angels  (Rev.  xii.  7-9).  The  word  archangel  is  found 
only  in  i  Thess.  iv.  16  and  here.  Scripture  knows  of  only 
one  archangel,  that  is,  Michael.  When,  contending  with 
the  devil,  he  disputed  about  the  body  of  floses.  Jude 
takes  it  for  granted  that  his  readers  are  familiar  with  the 
Jewish  tradition  concerning  the  burial  of  Moses,  con- 
nected with  Deut.  xxxiv.  6,  where  we  read  how  that 
the  Lord  buried  his  servant  Moses,  and  that  "  no  man 
knoweth  of  his  sepulchre  unto  this  day."  It  is  evident 
that  Jude  here  refers  to  what  took  place  at  the  time  of 
the  burial  of  Moses.  TheTargum  of  Jonathan  attributes 
his  burial  to  the  archangel  Michael,  as  the  guardian  of 
Israel.  Later  traditions  set  forth  how  Satan  disputed 
such  honorable  burial,  claiming  for  himself  the  dead  body 
because  of  the  blood  of  the  Egyptian  (Ex.  ii.  12),  which 
was  on  Moses'  hands.  Some,  like  Hofmann,  Schmid, 
Luthardt,  and  others,  explain  the  conflict  as  consisting  in 
Michael  not  permitting  the  Devil  to  exercise  his  power 
over  the  dead  body  of  Moses,  but  that  he  withdrew  it 
from  corruption,  and  Keil,  referring  to  the  account  of  the 
transfiguration  of  Jesus,  quotes  Kurtz  with  approval,  ' 
when  the  latter  suggests  that  God  "  imparted  a  power  to 
the  body  of  Moses  which  preserved  it  from  corruption, 
and  prepared  the  way  for  it  to  pass  into  the  same  form 
of  existence  to  which  Enoch  and  Elijah  were  taken, 
without  either  death  or  burial."  Fronmueller  :  "Jude, 
like  Paul  in  2  Tim.  iii.   8,  probably  drew  from  this  tra- 


368  GENERAL  EPISTLE  OF  JUDE.  [lo,  li. 

dition,  the  Spirit  of  God  directing  him  to  extract  the 
truth  from  these  traditions.  It  is  therefore  not  necessary 
to  assume  a  special  revelation  vouchsafed  to  Jude." 
There  is  no  reason  for  supposing  that  Jude  here  refers  to 
the  Apocryphal  Book  entitled  "The  Assumption  of 
Moses,"  for  both  Jude  and  the  writer  of  this  Apocryphal 
Book  evidently  made  use  of  the  same  Jewish  tradition. 
(See  Excursus  I.)  Durst  not  bring  against  him  a  rail= 
ing  judgement,  but  said,  The  Lord  rebuke  thee.  These 
false  teachers  in  their  blasphemy  (verse  8)  railed  against 
dignities  or  good  angels  in  such  a  defiant  way,  which 
even  Michael  the  archangel  did  not  venture  to  do  against 
the  prince  of  the  evil  angels,  when  he  withstood  him. 
HUTHER:  "  Instead  of  pronouncing  a  judgment  himself, 
he  left  this  to  God."  This  narrative  of  Jude  need  not 
surprise  us  by  its  strangeness  even  if  it  is  not  recorded  in 
the  O.  T.  We  have  a  somewhat  similar  scene  recorded  in 
the  vision  of  Zachariah  (iii.  1-3),  where  Satan  appears  as 
the  adversary  of  the  high  priest  Joshua. 

10.  But  these  rail  at  whatsoever  things  they  know 
not.  These  false  teachers  revile  the  dignities  and  glories 
spoken  of  in  verse  8,  including  the  whole  realm  of  invisi- 
ble and  heavenly  things.  There  is  a  bald  materialism 
which  knows  nothing  of  an  infinite  world  of  heavenly 
spirits.  And  what  they  understand  naturally,  like  the 
creatures  without  reason,  in  these  things  are  they  de= 
stroyed  {corrupted).  They  give  way  to  their  sensual  ap- 
petites like  beasts,  and  corrupt  and  destroy  themselves 
by  their  immoderate  indulgences.  (See  notes  on  2  Pet. 
ii.  12.) 

11.  Woe  unto  them.  A  denunciation  expressing 
strong  disapproval  and  conveying  the  threat  of  punish- 
ment. Frequent  in  the  discourses  of  Jesus,  but  only  here 
used  by  an  Apostle.     Paul  says,  "  Woe  is-  unto  me,  If  I 


12.]  GENERAL  EPISTLE  OF  JUDE.  369 

preach  not  the  Gospel  "  (i  Cor.  ix.  16).  For  they  went 
in  the  way  of  Cain.  Jude  prophetically  sees  the 
threatened  judgment  already  come  upon  them,  as  if  their 
wicked  life  was  already  ended.  Just  as  Cain,  these  false 
teachers  ''  acted  upon  mere  natural  instincts,  on  the  self- 
ish impulses  of  nature,  in  contempt  of  the  warnings  of 
God  in  conscience  and  in  His  Word  "  (Fronmueller). 
And  ran  riotously  in  {cast  themselves  away  through)  the 
error  of  Balaam  for  hire.  (See  notes  on  2  Pet.  ii.  15.) 
They  gave  themselves  up  with  all  their  might  to  "  a 
vicious  life  averted  from  the  truth  "  (Huther),  for  the 
sake  of  earthly  advantage.  Covetousness  was  their  be- 
setting sin,  as  it  was  also  in  the  case  of  Balaam.  And 
perished  in  the  gainsaying  of  Korah.  Just  as  Korah  and 
those  with  him  perished  (Num.  xvi.  20-35)  because  they 
resisted  God  and  His  ordinances,  so  certain  destruction 
shall  overtake  these  false  teachers  who  are  actuated  by 
the  same  spirit  of  resistance.  We  may  trace  a  double 
gradation,  (i)  way,  error,  gainsaying,  and  (2)  in  the  mat- 
ter of  Cain,  Balaam,  and  Korah,  the  last  named  having 
reached  the  highest  point  of  wickedness.  Huther  calls 
our  attention  to  the  fact  that  the  opposition  in  the  case 
of  Cain  was  the  result  of  envy,  in  that  of  Balaam,  of  eov- 
etousness,  and  in  that  of  Korah,  oi  pride. 

12.  These  are  they  who  are  hidden  rocks  {spots)  in 
your  love  feasts  when  they  feast  with  you.  (Compare 
notes  on  2  Pet.  ii.  13.)  It  is  difificult  to  decide  whether 
we  should  translate  hidden  roeks  or  spots  as  in  2  Peter. 
The  original  Greek  words  used  by  Peter  and  Jude  are 
closely  related.  The  thought  is  about  the  same.  By 
their  conduct  they  destroyed  the  sacred  character  of  these 
love  feasts.  Shepherds  that  without  fear  feed  them= 
selves.  Jude  is  evidently  referring  to  Ezek.  xxxiv.  2,  8, 
"  Woe  unto  the  shepherds  of  Israel  that  do  feed  them- 
24 


37©  GENERAL  EPISTLE  OF  JUDE.  [13,14. 

selves."  It  is  best,  with  tlie  Revisers,  to  connect  %vitho2it 
fear  with  feed  theinselves,  instead  of  with  feast  with  yoji 
as  do  many  moderns.  These  false  teachers  were  not  true 
shepherds,  (See  notes  on  i  Pet.  v.  2.)  Clouds  without 
water,  carried  along  by  winds.  This  figure  describes  the 
internal  emptiness  and  deceptive  ostentation  of  these  men 
(Huther),  as  well  as  their  want  of  stability  in  the  truth. 
(See  2  Pet.  ii.  17.)  Autumn  trees  without  fruit,  twice 
dead,  plucked  up  by  the  roots.  In  this  figure  the  un- 
fruitfulness  and  the  complete  deadness  of  these  men  are 
described.  There  is  no  hope  for  their  salvation  whatever, 
"  they  are  not  only  fruitless,  but  actually  dead  and  dried 
up  "  (Huther),  incapable  of  producing  any  fruit  in  the 
future,  "  rooted  out  of  the  soil  of  grace  "  (Hofmann). 

13,  Wild  waves  of  the  sea,  foaming  out  their  own 
shame  {shames).  Jude  no  doubt  has  in  mind  Isa.  Ivii.  20, 
"  but  the  wicked  are  like  the  troubled  sea  ;  for  it  cannot 
rest,  and  its  waters  cast  up  mire  and  dirt."  "  The  fig- 
ure describes  their  passionate  conduct  against  divinely- 
ordered  barriers,  their  inward  impurity  and  hurtfulness  " 
(Fronmueller).  Wandering  stars.  These  wicked  men 
are  like  comets,  which  quickly  come  and  suddenly  vanish. 
For  whom  the  blackness  of  darkness  hath  been  re= 
served  for  ever.  This  describes  the  fearful  end  of  these 
false  teachers.     (See  notes  on  2  Pet.  ii.  17.) 

14.  And  to  these  also  Enoch,  the  seventh  from  Adam, 
prophesied, saying.  Jude  now  confirms  the^hreatenings 
against  these  false  teachers  by  a  prophecy  of  Enoch.  In 
Gen.  v.  24  we  read  "  Enoch  walked  with  God  ;  and  he 
was  not  ;  for  God  took  him."  In  Heb.  xi.  5,  it  is  said, 
"  By  faith  Enoch  was  translated  that  he  should  not  see 
death;  and  he  was  not  found,  because  God  translated 
him :  for  before  his  translation  he  hath  had  witness 
borne  to  him  that  he  had  been  well-pleasing  unto  God." 


15.]  GENERAL  EPISTLE  OF  JUDE.  371 

Some  see  in  this  statement  of  Jude,  that  Enoch  was  tJie 
seve7itJi  from  Adam,  a  secret  or  mystical  meaning.  It  is 
probably  best  to  regard  it  as  referring  to  the  sacred 
number  seven,  and  with  Westcott  (following  Augustine) 
to  say  that  "  the  number  is  probably  noticed  as  convey- 
ing the  idea  of  completion  and  rest."  According  to 
Jewish  tradition  Enoch  was  a  prophet,  and  these  Biblical 
notices  of  Enoch  have  been  a  fruitful  source  of  specula- 
tion in  later  times.  Westcott  :  "  Both  the  Latin  and 
Greek  Fathers  commonly  coupled  Enoch  and  Elijah  as 
historic  witnesses  of  the  possibility  of  a  resurrection  of 
the  body  and  of  a  true  human  existence  in  glory,  and  the 
voice  of  early  ecclesiastical  tradition  is  almost  unanimous 
in  regarding  them  as  tJie  tivo  zvitnesses  (Rev.  xi.  3-13)  who 
should  fall  before  tJie  beast,  and  afterwards  be  raised  to 
heaven  before  the  great  judgment,"  Behold,  the  Lord 
came  with  ten  thousands  of  his  holy  ones  {Jns  Jioly 
myriads).  In  a  vision  Enoch  sees  the  end  of  the  world. 
Menken  (quoted  by  Fronmueller)  :  *'  To  Adam,  the  first, 
was  revealed  and  promised  the  appearance  and  advent 
of  the  Lord,  as  a  Helper  and  Saviour  ;  to  Enoch,  the 
seventh  from  Adam,  was  revealed  the  last  advent  of  the 
same  Lord,  Helper  and  Saviour,  as  Judge  and  Avenger, 
and  he  was  the  first  prophet,  who  spoke  and  taught  this 
among  men."  These  holy  ones  are  the  myriads  of  holy 
angels.  (Compare  Deut.  xxxiii.  2  ;  Zcch.  xiv.  5  ;  Matt. 
XXV.  31  ;  Rev.  v.  11,  15.)  To  execute  judgement  upon  all. 
Because  the  Father  has  given  authority  to  the  Son  to 
execute  judgment,  because  He  is  the  Son  of  Man. 

15.  And  to  convict  all  the  ungodly  of  all  their  works 
of  ungodliness  which  they  have  ungodly  wrought,  and 
of  all  the  hard  things  which  ungodly  sinners  have 
Spoken  against  him.  We  could  not  possibly  have  a 
stronger  description  of  ungodliness.     Judgment  will  most 


372  GENERAL  EPISTLE  OF  JUDE.  [id 

surely  overtake  these  ungodly  sinners.  There  are  many 
commentators  who  maintain  that  Jude  here  quotes  the 
Apocryphal  Book  of  Enoch/  but  there  is  no  positive 
evidence  for  this,  for  although  there  is  a  close  similar- 
ity between  this  statement  of  Jude  and  one  short  pas- 
sage in  the  first  part  of  the  Book  of  Enoch,  there  is  also 
a  remarkable  difference,  especially  in  Jude's  reiterated 
use  of  the  word  ungodly  as  noun,  adjective,  verb,  and 
adverb.  It  is  far  more  likely  that  both  the  writer  of  the 
Book  of  Enoch  and  Jude  made  use  of  the  same  Jewish 
tradition.^  And  Fronmueller  correctly  remarks  :  "  Jude 
must  at  all  events  have  known  the  tradition  of  Enoch's 
prophecy,  and  have  regarded  it  true  as  to  its  kernel." 

1 6.  These  are  murmurers.  We  have  now  a  further 
description  of  these  false  teachers.  Complainers.  That 
is,  dissatisfied  with  their  lot.  This  is  a  more  precise  state- 
ment defining  the  nature  of  their  nuinnuring.  Both 
words  occur  only  here  in  the  Greek  N.  T.  Walking 
after  their  lusts.  The  same  expression  occurs  2  Pet.  iii. 
3.  And  their  mouth  speaketh  great  swelling  words. 
With  boastful  and  impudent  words  they  exalt  themselves 
before  man  and  God.     Shewing  respect  of  persons  for  the 

'  Gloag  represents  the  view  of  these  scholars  when  he  says  :  "The  con- 
clusion appears  to  be  almost  unavoidable,  that  Jude  quoted  from  this  Book 
of  Enoch.  In  doing  so  he  imparted  no  authority  to  the  book  itself,  but 
merely  quotes  it  for  the  sake  of  illustration,  as  Paul  quoted  the  heathen 
poets,  Epimenides,  Aratus,  and  Menander."  Gloag  discusses  the  whole 
subject  very  fully  in  his  IntrodiicUon  to  the  Catholic  Epistles,  pp.  386-408. 

-'  Plumptre  :  "St.  Jude's  reference  to  the  prophecy  of  Enoch  does  not 
necessarily  prove  that  he  was  acquainted  with  the  book,  but  it  at  least 
shows  the  existence  of  traditions  that  had  gathered  round  the  patriarch's 
name.  ...  As  regards  the  contents  of  the  Book  of  Enoch,  it  is  a  suffi- 
ciently strange  farrago.  .  .  .  The  Book  of  Enoch  stands  on  a  far  lower 
level  even  than  the  Second  Book  of  Esdras,  and  belongs  to  the  class  of 
writings  in  which  the  decay  of  Judaism  was  but  too  prolific,  on  which  St. 
Paul  seems  to  pass  a  final  sentence  when  he  speaks  of  them  as  'old 
wives'  fables'  (i  Tim.  iv.  7)." 


17-19]  GENERAL  EPISTLE  OF  JUDE.  373 

sake  of  advantage.  TJicy  render  admiration  and  shew 
partiality  for  the  sake  of  gain.  HUTHER  :  "  Proud  boast- 
ing and  cringing  flattery  form  indeed  a  contrast,  but  yet 
are  united  together." 

5.  Final  Exhortations  to  his  Readers. 

17-23.  But  ye,  beloved,  remember  j'e  the  words  which  have  been 
spoken  before  by  the  apostles  of  our  Lord  Jesus  Christ  ;  how  that  they  said 
to  you,  In  the  last  time  there  shall  be  mockers,  walking  after  their  own 
ungodly  lusts.  These  are  they  who  make  separations,  sensual,  having  not 
the  Spirit.  But  ye,  beloved,  building  up  yourselves  on  your  most  holy 
faith,  praying  in  the  Holy  Spirit,  keep  yourselves  in  the  love  of  God,  looking 
for  the  mercy  of  our  Lord  Jesus  Christ  unto  eternal  life.  And  on  some 
have  mercy,  who  are  in  doubt  ;  and  some  save,  snatching  them  out  of  the 
fire  ;  and  on  some  have  mercy  with  fear ;  hating  even  the  garment 
spotted  by  the  flesh. 

17.  But  ye,  beloved,  remember  ye  the  words  which 
have  been  spoken  before  by  the  apostles  of  our  Lord 
Jesus  Christ.  (See  notes  on  2  Pet.  iii.  2.)  The  persons 
to  whom  Jude  writes  had  received  the  Gospel  message 
from  the  mouth  of  some  of  the  Apostles  themselves. 
This  warning  had  not  only  been  spoken  before,  but  it  was 
a  prophecy,  which  now  had  already  received  a  partial 
fulfilment. 

18.  How  that  they  said  to  you.  In  the  last  time  there 
shall  be  mockers,  walking  after  their  own  ungodly  lusts. 
The  Greek  reads  tJieir  own  lusts  of  ungodliness.  (See 
notes  on  2  Pet.  iii.  3.)  This  verse  shows  that  2  Peter  was 
written  before  Jude  wrote  his  Epistle.  Paul  also  predicts 
the  entrance  of  false  teachers  and  ungodly  men  into  the 
Church  (Acts  xx.  29,  30;   i  Tim.  iv.  i  ;  2  Tim.  iii.  1-5). 

19.  These  are  they  who  make  separations.  They 
cause  divisions  and  factions  in  the  Church.  Sensual, 
having  not  the  Spirit.  The  Greek  word  for  sensual  is 
psychical,  i.  e.    natural,  animal, — the  earthly  life  rules  in 


374  GENERAL  EPISTLE  OF  JUDE.  [17-19- 

them,  they  are  without  the  Holy  Spirit,  and  have  no 
communion  whatever  with  Christ  and  His  Church.  Their 
natural  soul  and  spirit  is  completely  under  the  control  of 
the  flesh.     (See  notes  on  James  iii.  15.) 

20.  But  ye,  beloved,  building  up  yourselves  on  your 
most  holy  faith.  They  are  to  build  themselves  up  on 
the  objective  contents  of  faith  which  has  been  delivered 
to  them,  and  which  they  believe,  so  that  this  faith  and 
belief  is  "  the  foundation  which  supports  their  whole 
personal  life,  the  soul  of  all  their  thinking,  willing,  and 
doing  "  (Wiesinger).  (Compare  I  Cor.  iii.  10-12.)  Jesus 
Christ  is  the  foundation  upon  which  we  build,  and  into 
which  we  must  ever  root  ourselves  deeper  and  deeper. 
Praying  in  the  Holy  Spirit.  We  must  pray  rightly,  so 
that  the  Holy  Spirit  is  the  moving  and  guiding  power. 
(Compare  Eph.  vi.  18,  "  Praying  at  all  seasons  in  the 
Spirit.") 

21.  Keep  yourselves  in  the  love  of  God.  That  is,  in 
God's  love  to  us.  This  can  best  be  done  by  a  continual 
drawing  near  to  God  by  praying  in  the  Holy  Spirit,  and 
by  keeping  God's  commandments  (John  xv.  9,  10). 
Looking  for  the  mercy  of  our  Lord  Jesus  Christ  unto 
eternal  life.  The  reference  is  to  the  mercy  which  Christ 
will  show  to  His  saints  at  His  Second  Coming.  Note 
the  prominence  here  given  to  the  three  Persons  of  the 
Trinity,  "  the  Holy  Spirit,"  "God,"  and  "  Jesus  Christ." 

22.  And  on  some  have  mercy.  The  Greek  text  in  this 
verse  and  the  next  is  somewhat  uncertain.  Some  ancient 
MSS.  read  here  ajid  some  reprove.  The  exhortations  of 
these  verses  refer  to  the  manner  in  which  the  faithful 
members  of  the  Church  are  to  conduct  themselves  to- 
wards three  classes  of  those  who  have  been  misled  by 
these  false  teachers.  Who  are  in  doubt.  One  word  in 
Greek,  difficult  to  interpret.     Some  would  translate  as  in  - 


23,  24.]  GENERAL  EPISTLE  OF  JUDE.  375 

A.  v.,  making  a  difference,  i.  e.  treating  some  severely, 
and  others  mildly.  But  the  verb  means  either  to  doubt 
as  in  text  of  R.  V.,  or  to  contend  or  to  dispute 3iSm  margin 
of  R,  V.  In  either  of  the  last  two  translations  the  ref- 
erence is  evidently  to  those  who  are  troubled  in  the 
intellect, — in  whose  case  unbelief  hdis  gained  the  ascend- 
ency. With  such  pursue  a  merciful  way  in  pleading  with 
them,  or  in  reproving. 

23.  And  some  save,  snatching  them  out  of  the  fire. 
The  second  class  is  in  a  more  dangerous  condition  than 
even  the  first, — for  they  are  in  great  danger  of  being 
utterly  lost.  Such  they  are  to  save,  snatching  them  as  it 
were  from  eternal  fire  (verse  7).  And  on  some  have 
mercy  with  fear.  Your  compassion  must  be  united  with 
a  godly  fear  lest  ye  suffer  injury  yourselves,  by  coming 
in  contact  with  the  licentious  surroundings  into  which 
these  have  been  ensnared.  Hating  even  the  garment 
spotted  by  the  flesh.  Have  nothing  whatever  to  do  with 
even  "  the  outer  habits  of  life  that  are  affected  by  the 
inner  foulness  of  the  soul  that  is  in  bondage  to  the  flesh, 
just  as  men  would  loathe  the  touch  of  a  defiled  garment, 
bearing  the  stains  of  a  cancerous  ulcer"  (Plumptre). 

6.  Conclusion  and  Doxology. 

24,  25.  Now  unto  him  that  is  able  to  guard  you  from  stumbling,  and  to 
set  you  before  the  presence  of  his  glory  without  blemish  in  exceeding  joy, 
to  the  only  God  our  Saviour,  through  Jesus  Christ  our  Lord,  be  glory, 
majesty,  dominion  and  power,  before  all  time,  and  now,  and  for  evermore. 
Amen. 

24.  Now  unto  him  that  is  able  to  guard  you  from 
stumbling.  Compare  the  beginning  of  the  doxology  in 
Rom.  xvi.  25.  For  God  is  faithful  and  will  guard  the 
believer  from  the  evil  one  (2  Thess.  iii.  3).  (See  notes  on 
2  Pet.  i.  10.)     And  to  set  you  before  the  presence  of  his 


376  GENERAL  EPISTLE  OF  JUDE.  [25. 

glory.  As  manifested  at  the  day  of  judgment.  Without 
blemish.  (Compare  Eph.  1.4;  v.  27  ;  Col.  i,  22  ;  i  Thess. 
iii.  13.)  Without  the  stain  of  sin.  In  exceeding  joy. 
For  believers  shall  rejoice  with  exceeding  joy  at  the 
revelation  of  Christ's  glory  (i  Pet.  iv.  13). 

25.  To  the  only  God  our  Saviour.  The  epithet  only 
God  is  applied  to  God  the  Father  in  John  v.  44,  and  i 
Tim.  i.  17.  In  John  xvii.  3,  it  is  the  only  irnc  God ;  in 
Rom,  xvi.  27,  the  only  wise  God.  The  Father  is  also 
called  Saviour  in  i  Tim.  i.  i  ;  ii.  3  ;  iv.  10;  Tit.  i.  3  ;  ii.  10; 
iii.  4.  The  Father  is  called  our  Saviour  because  He  has 
instituted  the  means  for  saving  and  blessing  us  through 
Christ.  This  is  expressed  by  the  statement  immediately 
following,  through  Jesus  Christ  our  Lord.  This  is  espe- 
cially directed  against  those  who  did  not  acknowledge 
Jesus  as  the  Christ  and  the  Mediator  between  God  and 
man.  Be  glory,  majesty,  dominion  and  power.  Glory 
and  dominion  are  found  also  in  the  doxology  given  in 
I  Pet.  iv.  II.  Before  all  time,  and  now,  and  for  evermore 
{unto  all  the  ages).  Amen.  The  liturgical  formula  clos- 
ing the  Gloria  Patri  "  as  it  was  in  the  beginning,  is  now, 
and  ever  shall  be,  world  without  end,"  is  evidently  based 
upon  this  doxology. 

Collect. 

Grant  to  us,  Lord,  we  beseech  Thee,  the  Spirit  to  think  and  do  always 
such  things  as  are  right ;  that  we,  who  cannot  do  anything  that  is  good 
without  Thee,  may  by  Thee  be  enabled  to  live  according  to  Thy  will  ; 
through  Jesus  Christ,  Thy  Son,  our  Lord,  Who  liveth  and  reigneth  with 
Thee  and  the  Holy  Ghost,  ever  one  God,  world  without  end.    Amen. 


EXCURSUS  I.  377 


Excursus  I. 

TJie  Assumption  of  Moses.  Origen  {d.  254  A.  D.)  ex- 
presses it  as  his  opinion  that  Jude  here  refers  to  an  apoc- 
ryphal book  "  The  Assumption  of  Moses,"  and  this 
work  is  occasionally  referred  to  by  the  Greek  Fathers 
down  to  the  tenth  century.  For  nearly  nine  hundred 
years  this  work  was  lost,  and  until  recently  was  simply 
referred  to  as  a  book  of  whose  character  and  nature  we 
were  entirely  ignorant.  In  1861  about  one  half  of  the 
book  was  discovered  by  Ceriani,  the  librarian  of  the 
Ambrosian  library  at  Milan,  among  manuscripts  taken 
from  the  monastery  of  Bobbio,  near  Pavia  (the  Mura- 
torian  Canon  had  also  originally  belonged  to  Columban's 
great  monastery  at  Bobbio).  The  manuscript  (a  palimp- 
sest) is  evidently  of  the  sixth  century,  and  contained 
also  a  considerable  fragment  of  the  Book  of  Jubilees. 
It  is  in  Latin,  but  this  is  a  translation  from  the  Greek. 
Some,  like  Ewald,  Merx,  Dillmann,  and  others,  think  it 
was  originally  written  in  Aramaic  ;  others,  like  Mangold, 
Hilgenfeld,  and  Drummond,  regard  the  Greek  as  the 
original.  The  fragment  which  we  possess  is  divided  into 
two  parts,  (0  the  prophetical  address  of  Moses  to  Joshua 
his  successor  (i-xv),  and  (2)  the  answer  of  Joshua  with 
the  encouraging  reply  of  Moses  (xvi-xix).  Ewald, 
Dillmann,  Wieseler,  and  Schuerer,  think  the  book  was 
written  about  6  A.  D.  ;  Hilgenfield,  Mangold,  Merx, 
Davidson,  and  others,  place  it  between  44  and  64  A  D.  ; 
Hausrath    fixes   on    the    reign    of    Domitian  ;    Volkmar 


378  GENERAL  EPISTLE  OF  JUDE. 

decides  on  137  or  138  A.  D.,  and  F.  Philippi  supposes 
the  book  to  have  been  written  during  the  second  century 
A.  D.  Deane,  whohas  given  us  the  fullest  discussion  in 
English  on  this  subject  {Mo7ithly  Interpreter,  March, 
1885,  pp.  321-348),  says :  "Too  much  stress  must  not  be 
laid  upon  the  supposed  quotation  from  The  Assumption, 
as  the  passage  referred  to  is  not  extant,  and  both  Jude 
and  Pseudo-Moses  may  have  used  some  tradition  current 
among  the  Jews  of  the  period."  (See  also  Schuerer, 
History  of  tlie  JczvisJi  People  in  the  time  of  Christ,  vol.  5, 
pp.  73-83  ;  Gloag,  hitroduction  to  Catholic  Epistles,  pp. 
373-386. 


INDEX  OF  SUBJECTS, 


Absolution,  279. 

Advent,  the  Second,  73.  74,  219,  244, 

245,  250,  299. 
Advocate,  Christ  our,  2S3,  284. 
Angels,  the  evil,   231,   232,   235.  363, 

364- 
Annihilation,  doctrine  of,  164,  165. 
Anointing  with  oil,  77,  78. 
Antichrist,  294,  295,  297. 
Atonement  of  Christ,  116,  117,  131- 

133- 
Balaam,  238,  239. 
Baptism,  34,  35,  148,  149,  211. 
Bishops,  77,  166-169. 
Blessedness,  29. 
Brethren  of  our  Lord,  2-5. 
Confession  of  sin,  79,  278,  279. 
Conscience,  141. 
Conversion,  36,  65. 
Cousin  theory,  2,  3. 
Crown  of  life,  30. 
Descent  of  Christ  into  Hades,  144- 

146,  155-157,  1S1-1S4. 
Destruction  of  the  world,  250-252. 
Devil,  the,  172. 
Elders,  76,  77,   166-169. 
Election,  103-106,  215. 
Enoch,  Book  of,  355,  372. 
Enoch,  prophecy  of,  371,  372. 
Epiphanian  theory,  4. 
Everlasting    Punishment,     164,     165, 

188,  190. 
Exaltation,  states  of,  1 50. 
E.xtreme  unction,  78,  7iote. 
Faith,  47-54,  109,  no. 
Foreknowledge,  104,  105. 
Hades,  descent  of  Christ  into,   144- 

146,  155-157.  181-184. 
Happiness,  29. 

Heloidian  theory,  4,  5,  S3-87. 
Heresy,  228. 


Hieronymian  theory,  2,  3. 
Holiness  doctrine,  281. 
Hope,  107,  no. 
Hospitality,  159. 
Husbands,  duties  of,  137. 
Immaculate  conception  of  the  Vir- 
gin Mary,  85. 
Incarnation,  the  object  of  the,  306. 
Inspiration  of  Scriptures,  113,  225. 
Joy,  25,  276. 

Judgment,  Final,  46,  164,  190. 
Justification,  doctrine  of,    18-22,  50- 

53- 
Law,  threefold  use  of,  44. 
Logos,  doctrine  of  the,  271-275. 
Lust,  31,  32,  292. 
Luther  on  James,  8S-91. 
Mary,  the  Virgin,  84-86. 
Michael,  the  Archangel,  355,  366,  367. 
Moses,  Book    of  the  Assumption   of, 

377.  378- 
Moses,  contention  about  the  body  of, 

367.  36S. 
Parousia.     See  Second  Advent. 
Pastors,  duties  of,  167-169. 
Patience,  72,  74,  75. 
Perpetual     Virginity    of   the    Virgin 

^Iary,  84. 
Peter  as  the  Rock,  177-180. 
Pew-rents,  42. 
Prayer,   27,  78,80. 
Predestination,  104,  105. 
Presbyters,  76,  77. 
Probation  after  death,  146,  157,  188- 

192. 
Prophecy,  in,  112,  221-226. 
Purgatory,  doctrine  of,  157,  185,  186. 
Regeneration,  34,  36,   107,   119,   120, 

211. 
Renovation,  118,  n9. 
Restorationism,  157,  1S7-192. 

379 


38o 


INDEX  OF  SUBJECTS. 


Salvation,   108. 

Sanctification,  118,  119,  127,  303. 

Second  Advent,  73,  74,  219,  244,  245, 

250,  299. 
Sin,  57. 

Spirits  in  prison,  145,  146. 
Sufferings,  76. 
Swearing,  75. 
Temptation,  29,  y,  32. 
Tongue,  measure  of  the,  57. 


Trials,  25,  109. 

Universal  Priesthood,  124. 

Virgin  Mary,  84-86. 

Water  and  blood,  324,  325. 

Wisdom,  26,  60. 

Wives,  duties  of,  134-136. 

Word  of  God,  37,  38,  120,  122,  246. 

Works,  52. 

Worldliness,  62,  ^3. 

Worship  of  Virgin  Mary,  85,  86. 


m/^m 


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